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 ...

THE INTRODUCTION To the Ensuing TREATISES. Shewing the Truth and Divine Authority of the Scripture, as being the undoubted Oracles of God, against the vain Cavils of ill-minded and injurious Men.

SECTION I.

WEre it my business herein to deal with those that know not God, the poor Infidel Heathens, I should comfort my self with hopes to overcome their blindness, by comparing the Divine Ora∣cles, with their Diabolical Divinity, or Philoso∣phical Speculations: and thence demonstrating the excelling Purity of the Christian Law, above what can be objected against it. Nor would I fear to prevail as much by recounting the Mira∣cles wrought in confirmation of the Christian Faith, as if I could work some Wonders presently among them; Because these things were writ∣ten, that Men might believe that Jesus is the Christ: and consequently I might not fail of the Effect attending the Cause or Means, or Word of Faith; when in the Fear of God ministred or preached in his Name. Yea, I would not fear to win some, by shewing the impossibility of redeeming our selves: and then by observing that no Doctrine save that of the Holy Scripture directs us to a Saviour, or one who came on purpose to redeem Mankind, by his laying down his own Life for them: neither should I doubt the perswading them to believe the Resurrection of the Dead, and the Judgment to come; by shewing, 1. That the thing must needs be possible with God, who made the World; and 2. the several Instances of those mentioned in the Scripture, who rose from Death to Life, espe∣cially the Resurrection of Christ. And I would either shew them, they must believe these Instances, or else believe nothing that by Report, or Writing, had been told them, these being as credible as the other.

But these are not the Men we have to deal with, a generation of Men, even of those that bear the Christian Name, are risen up to quarrel the Oracles, on which the Christian Faith hath so far a dependance, as if they prove False, Christianity cannot be True.

These kind of Men talk much of the Originals, as if nothing else would down with them but the Original Text. When yet no Man can say that that very Paper which the Apostles committed those Oracles to, in the first place, hath remained to this day; Nor was it needful, many Copies being probably more exactly drawn, * 1.1 and so more fit to be kept for Posterity. To say that the Apostles wrote in Parchment, what they sent to the Churches, is more than can be proved: It's certain some wrote in Paper, 2 John v. 12. yet it is rational to believe the same Matter was committed afterward to more durable Materials. My Judgment is, that it was better for the Churches, that these first Sheets should not endure long, the same Matter being now committed to Writing by many Hands throughout the whole World; for had any now these first Draughts to shew, they might abuse the World, and all the Churches in the World, more than any Man can do by the Copies; as by adding or taking away at pleasure, and who could correct the Original? Were these Manu∣scripts in the hands of the Pope, or his Party, what Mists might they cast upon the Nations, and who could get them out of their hands to disco∣ver the Cheat? And the same may be said if these Writings were in the hands of any other Potent Party. But now the Originals being no where to be found, but yet a multitude of Copies, and the same translated by multitudes of Men into several Languages, by this means all are forced to be more peaceable than perhaps they are willing to be, since they have only Copies of the Sacred Oracles, and others have the like, so that they cannot pretend the Original, nor quarrel, with any credit, about their Copies. Thus hath God's Wisdom disposed better for the Church than she could have thought or desired. And it is worth observation, that scarce any one of the Churches, to whom Paul wrote (except the Gala∣tians) had the Original, but only certain Copies written by divers hands, as I shew in the Margin: And why might not these Copyists possibly vary in some word or tittle, and yet these Sacred Writings never the worse, while the Holy Doctrine therein was not violated? Can we think, that when the Apostles preached, they had still the very self same Phrases? this were idle to imagin, and yet they had the self-same Gospel to preach in every place. I speak not this as that I approve of altering the Holy Writings, no not in the least iota; yet if casually in Transcribing or Printing there should be some failure, I do not think that by and by that Copy is to be rejected altogether, or the Authority of the Scripture therefore made null or void, that Men might set up themselves above it, some under pretence of the Church, and others pretending the Spirit, whilest they both reject the Church and Spirit, as held forth, and speaking in the Scripture.

SECT. II.

I am sorry to see Learned Men quarrelling as they do, about the Ori∣ginal Scriptures, (or those at least which pass under that Name) Papist against Protestant, and sometimes Papist against Papist. * 1.2 Thus Greg. Martin, a Rhemist, * 1.3 against Dr. Fulk, who yet learnedly defends both the Copies, and the English Bible which was taken our of them. How stoutly Arrias Montanus, and others with him (though of the Papacy) have defended those Copies, which agree with those that were Translated into English, * 1.4 against Lindanus and his Complices is well known, so that we need not concern our selves in the Quarrel, whilest the Truth finds Defenders even among its Opposers. Nor are the Baptized Churches without Learned Men, and such as have concern'd themselves in this Con∣troversie; yet shall we not build upon their Authority, neither contemn it, knowing no Reason why their Judgment may not pass among other Learned Men. * 1.5 But this I declare to all the World, that I conceive it abundantly satisfactory, that the Copies of the Sacred Oracles, com∣monly called the Originals, have no corrupt Doctrine in them, because, after all that Envy can do, after the greatest sifting, the Objections are of small moment; as all may observe, who shall diligently read the Con∣troversies depending in that Case, between the Learned Papists and Pro∣testants. And besides, it is certainly impossible (in these days) for any Man whatsoever to corrupt the Greek Copies, there are so many Copies extant to discover the Cheat, and watchful Instruments on all sides, that he that should attempt it, would be sure to meet with no small correction for such bold folly; and we have no reason to doubt but there was as care∣ful Watchmen in the Christian Profession in this behalf, in the first Ages of the Church, as can now be found: And the Apostles themselves li∣ved till there were innumerable Copies of the Sacred Scripture, * 1.6 so that all Churches were furnished with helps that way (in all probability) to dis∣cover any Falsifications, if any were made in the Holy Writings: But it should seem that none were so hardy to attempt it in the Apostles Times, only some there were, that by wresting those Epistles of Holy Paul, endeavoured thereby the destruction of themselves. This Peter gives no∣tice of. And had any denied or corrupted the Writings themselves, we should as well have heard of it as of the other. We therefore conclude, that such hath been the Providence of God, that Men could not corrupt those Holy Writings which he had ordained for the Generations to come; neither can all the Art of Evil Men rase out, or foist into the Greek Copies, so much as one Sentence, but either Friend or Foe would soon detect them. Of the same consideration is the Hebrew Text; and beside that, the Jews have such a jealous Eye in that case, as some have observed, that it's impossible to corrupt the Sacred Scriptures of the Old Testament, sith it became God's Providence so wisely to provide for the contrary; so that we have ground to believe, that no material change hath befallen the Scripture since the Writing thereof to this day.

SECT. III.

The next Quarrel lieth against our English Translation of the Scriptures, which the Papists do account False and Heretical, &c. A great Noise we have about this by Greg. Martin; but I think it's sufficiently still'd by his Antagonist Dr. Fulk, to * 1.7 which I refer my Reader; and yet be∣cause every Man cannot read that Disputation, we shall here briefly shew the vanity of this Objection, as to the great Dogmatical part of our Bible in the English Tongue, by an Appeal to their own English Tran∣slation of the Rhemists; though it is certain our Translation is nearer the Greek Copy than theirs, as appears by Montanus, who though a Papist, yet he leaves their Vulgar Latine (out of which the Rhemists translated) in many hundreds of places I suppose (though I have not Computed them, and translates from the Greek as we do) I will set down two Instances in stead of the rest: For Example only; in Matth. 3. 2. in favour of your penal satisfaction for Sin, you read from your Vulgata, Do Penance, Poenitentiam agere; yet Montanus translates from the Greek, * 1.8 Poenitemini, Repent. Again, you read in Heb. 13. 16. Prome∣retur, as if we merit God by good Works; but Montanus from the Greek * 1.9 reads Bene placet, Well pleased; as it is also in our English Translation. And thus is our English Bible defended by a learned and judicious Papist, against those who Carp at it; yea, against their Vulgar Latine (at least in very many Passages) and English Translation also. And yet surely, when all is said on both sides, that may fairly be said, a little Charity would put an end to these needless Cavils about the English Translation of the Holy Scripture. For it cannot be denied, but Translations are so much the more Excellent, as by how much the Translator was more Able and Honest than others; and it would better become Men to help one another, than to lie Carping at one another, as the manner of some is.

It must needs be a great Breach of Christian Charity to think, that those who have Translated the Scriptures into our Mother Tongue, would purposely give us a false Interpretation of any word, if they in their Conscience knew it to be so. Would they be so foolish thus to abuse their Countrey, and expose their Credit as Scholars, their Countrey with themselves, to the peril of Eternal Damnation, and all this only about the true English of an Hebrew, or Greek phrase. He that shall say this of Men, Learned beyond exception, for such a Work (as it is known our Translators were) that they wilfully, or of set purpose, did Translate falsly (as that is the usual Charge of the Rhemists against their Opposites) what doth he else, but give notice that no Man give credit to him, in his Undertaking to give us a more perfect Translation; and it is upon the matter to expose all Conventions of Learned Men to unavoidable Suspition.

Finally, So much is the Perfection of the meanest of our Translati∣ons, that I fear no Mans growth in Christian Vertue and Knowledg, comes up to the pitch of it, why then may it not stand a Witness against those that Contemn it, and scorn to Read it? All the Apostles did not

Preach the Gospel with the same excellency: All the Evangelists did not write the Gospel with the same stile and exactness; And why must all Interpreters be of the self-same length and breadth, in their exactness in Translating the Gospel? I am perswaded I can find as seeming Contra∣dictions, among the Evangelists, in penning the Divine Story, as any Man can find in the Translations which are extant; we labour to recon∣cile the seeming Differences in the first, why do we do not so by the latter? Would God there were as great an harmony in Doctrine and Practice, among all that own the Christian Name, as there is among the several Translations, we should soon be one Church, for they are all one Scrip∣ture.

SECT. IV.

I have been very earnestly demanded, by some of the Romish Church, How I knew our Copies and Translations of the Scriptures to be the true Word of God? I shall cut my Answer short to this importune Demand, and yet trust to make it plain to every Capacity, only by shewing that the New Testament is God's Holy Oracle; for in so doing, the Law and the Pro∣phets are confirmed, being therein alledged as the Word of God more than an hundred and twenty times, by Christ and his Holy Apostles; and once in general it is said of the Lord Jesus, That beginning at Moses and all the Prophets, he expounded to his Disciples, in all the Scriptures, the things concerning himself, Luke 24. Which is a full Evidence that the Scriptures then extant are Authentick; notwithstanding they had been Translated by the seventy two Intepreters, long before that time, so that it is needless to enquire further in that case.

And that the New Testament is God's Oracle, I prove after this man∣ner; 1. It is either the Oracle of God, or the Oracle of Satan, or Man's Devices. But it is not Satan's Oracle, nor Man's Devices; Ergo, it is God's Oracle. The Major is evident of it self. And Satan's Oracle it is not, because it teacheth all manner of Vertue and Holy Living; nor can any Iniquity or Impiety be shewed to be the Design thereof, for it doth constantly reprove all Implety and Iniquity; and who so loveth these Testimonies, and conforms to their Documents, doth hate the Devil above all things. And again, all the workers of Iniquity, and such as love Debauchery, do fly from the Light of the Sacred Writings, having no greater torment in this World, than to be brought to their powerful Evidence against their Impieties, as blessed Experience doth abundantly testifie; so that he must have a brazen Forehead that dare contradict it. And that they are not Mens Devices is clear;

1. Because they do not only agree to the Principles of Morality, and humane Vertue, in the highest degrees thereof, but do also heighten their Zeal to Vertue, and enlighten their Understandings in things more excellent, than Principles of a Common Justice, as appears undeni∣ably by a Comparison between those who are actuated by them, and those that are ignorant of them.

2. What is contained in these Writings of the New Testament, as

Matter of Fact, are no Devised Fables, because the very Adversaries of the Gospel are forced to acknowledg such things were done; and so ap∣parent was the Life, Death, and Miracles of Jesus, (on which the whole Testimony depends) that Josephus, the Jewish Historiagrapher, who lived about these Times, cannot dissemble it, but is forced to confess it, and to say it was scarce lawful to call our Lord Christ a Man, because of the admirable Works which he did.

3. The Sanctity of the Precepts have not a meer humane Stamp, they having no tendency to exalt any but the Lord only; and lie so thwart to the humane Will, and worldly Interest, as nothing more; now had cor∣rupt Man had the forming of these Laws, its apparent by the Laws they daily make, that he would have consulted his own Honour and Interest in the making of them.

4. Neither do the Promises contain'd in the New Testament, savour of Man's Device, being of such sublimity, as hath not entred into the Heart of Man to conceive, especially that of the Resurrection of the Body, and the Glory that shall follow, which we see those that leave these Ora∣cles contemn as a Fable, or else make the beatitude they look for, to stand in Carnal Delights, as the Mahumetans.

5. Nor are the Threatnings or Judgments against wicked Men, there∣by given forth like Men's Imaginations, being a perpetual Torment in everlasting Fire, which is a thing beyond the reach of Man's Conceit how it should be; and therefore derided by those that follow their humane Light only, as a thing incredible.

6. If this Book of the New Testament be Fabulous, or Men's Devi∣ces, than no Book whatsoever can escape the like Censure. No History can have so much as Humane Credit: all are lies, if this be not true; see∣ing upon the same grounds any Man questions this to be a true Record of the Will and Testament of the Lord Christ, all Monuments of Anti∣quity, Records, Wills, Charters, Donations, Histories, Precepts of Philosophy, and whatsoever is by Writing transmitted to us from the Ages before us, must undergo the same Censure. And then as the first would turn Christianity out of the World, the latter sends away Huma∣nity after it. But if otherwise we will not part with the latter, let us like Men consider, that God hath been as careful over Men in things Re∣ligious as Civil; and that it is by his Providence that these Divine Records have out-liv'd the malice of many wicked Generations who have sought their Destruction, as much as Herod sought the life of Christ himself. This way went the Famous Augustine, affirming, * 1.10 That by the disposing of Divine Providence, the Scripture hath gotten the most excellent Authority of any other Books.

7. Let the Accomplishment of the wonderful Prophecies of Christ, contained in the New Testament, convince a Jew as well as a Turk, and much more Men pretending to love Christ, that these Records are Ho∣ly: The Unbelieving Jews have had occasion to bewail the Desolation of their City and Nation, as Christ with Tears foreshewed them, Luke 19: 42, 43, 44. and by this let all Men learn to beware how they question the verity of the Residue.

8. Bellarmine himself is compelled to allow the Scriptures own Evi∣dence to be of great Authority to prove it the Word of God, Testes est ipsa Scriptura, as he is quoted by Dr. Willit. This we call God's own Witness, putting his name to these Holy Sayings, that we might have sure confidence. Thus Augustine; * 1.11 God having spoken what he held con∣venient, first by the Prophets, then by himself, [meaning the Lord Christ] afterward by his Apostles made that to be Scripture also (which we call Cano∣nical) of the most excellent Authority, on which we rely in things which befal our Understanding.

9. Nor shall we baulk the Testimony, in which the Romanists suppose they have the clearest Interest, viz. the Church of Christ, by whom God hath transmitted these Writings (as God's Oracles) to us. But then, will they, nill they, this Church is the * 1.12 Baptized Church; for unto them was committed the Oracles whereof we speak, as the Direction or In∣scription of divers of the Holy Epistles do clearly shew: Nor can they deny it, or prove the contrary; and of these first Churches, Who saw Christ, and were his Record-bearers? We ought to interpret (saith Gerson) * 1.13 that saying of Augustine, I would not believe the Scripture, unless the Au∣thority of the Church did move me. As for those Churches which succeed∣ed in the Ages following, wherein presently great Divisions happened; these are a far lower Evidence from whence to fetch the Certainty or Au∣thority of these Sacred Books; not much stronger than the Evidence of the present Christians, being proper, neither to this or that Party of them, who still retained the Scriptures as they were delivered; any more than if the Greek Church at this day should arrogate that Prerogative; or the Roman-Papal Church, who would wrest it from all professing Chri∣stianity, to themselves only; whereas in truth, all that acknowledg the Scriptures, and profess to own that way of Christianity at first delivered, may claim this priviledg with as good Reason as the Papists: However the most pure Churches, have the fairest plea in this behalf; and who they are, will I trust, appear in some good measure in the following Treatises. And thus much at present (for we shall have occasion, in our Defence of Christianity, to speak further) to this Question, How we know the Scriptures to be the Word of God?

SECT. V.

It hath likewise been demanded, by those of the Church of Rome, How I knew precisely what was the Word of God? But we are so far from defining the precise number of the Books of Holy Scripture, that we know they are not all come to our hands, 1 Cor. 5. 9. Phil. 3. 1. Colos. 4. 16. nor to the hands of others that we can hear of. Neither can I understand, what profit accrues to the Church, by rejecting so many Books as Apocryphal, whilest yet they are allowed to be read in the Church as Holy Writings; Nevertheless, it must be granted, that the Books commonly called Apochrypha, have been doubted very much, some or all of them, by one or other of great note in the Churches, yea, in the time of Augustine, and by Augustine himself: * 1.14 The Macchabees was not received

into the Canon of Scripture, though esteemed by some as Cano∣nical.

In Eusebius, lib. 4. c. 25. we have an account of the Books of the Old Testament; received by the Church in those days, which was given by one in the second Century; his words are these, I compiled in order the Books of the Old Testament, such as were well known, and sent them unto you, whose names are these;

The five Books of Moses, Genesis, Exodus, Leviticus, Numeri, Deu∣teronomium. Then Jesus Nave, meaning Joshua. The Judges. The Book of Ruth. Four Books of Kings. Two of Chronicles. The Psalms of David. The Proverbs of Solomon. The Book of Wisdom. Ecclesiastes. The Canticles. Job. Esay and Jeremiah the Prophets. One Book of the twelve Prophets. Daniel. Ezekiel. Esdras.

Again in Euseb. lib. 3. c. 22. we have this account of the Books of the New Testament. In the first place, (saith he) the Four-fold Writings of the Evangelists. Next the Acts of the Apostles. Then the Epistles of Paul are to be added. After these the first of John, and that of Peter, which is Au∣thentick. Lastly, If you please, the Revelation of John. The Epistle of James. The Epistle of Jude. The later of Peter. The second and third of John.

Cyril of Jerusalem reckons the Divine Scripture of the Old Testa∣ment but 22 Books. * 1.15 Epiphanius is of the same mind, * 1.16 yet adds the Book of Wisdom, and Jesus the Son of Syrick, but does not say that they were kept in the Ark as the 22 Books of the Law and Prophets were.

So that we see the Ancient Christians were not exactly of a mind in the precise Number and Order of the Books of the Holy Scripture, though they had the advantage of Times above us abundantly.

We conclude therefore, that it is more safe to make a Religious Use of all these Books called Apochryphal, than rashly to censure or condemn any of them: Howbeit, nothing from hence accrues, that I know, to the advantage of the Romanists; yea rather they seem to make advantage of Men's rash Speeches against those Pious Books, wherein are many excel∣lent Precepts of Vertue, and Examples of Faith and Love to God, and to Religion.

The faithful Demonstration whereof, as it concerns Christian Men in the naked Simplicity and ancient Purity thereof, is the great Design of this short Introduction, as well as of the Book it self; to which having thus brought the Readers, I commit them to the Grace and Blessing of God, in their impartial and serious perusal.

Christianismus Primitivus: OR The Antient Christian Religion, IN Its Nature, Certainty, and Excellency, above any other RELIGION in the World.

BOOK. I.

SECT. I. Shewing briefly certain great and mischievous Obstructions to the Christian Religion.

AS it is certain we now stand a very great distance from the Primitive Times of Christianity, as well as from the Country where it was first planted, and its Foundation laid in the holy Doctrine, Miracles, and Sufferings of the Messiah, the Author thereof, called The Apostle, and High Priest of our Profession, Christ Jesus. So there hath intervened many dreadful Occurrences to render that glorious Profession either suspicious in respect of its Verity, or but of mean consideration in point of Excel∣lency; partly through the prodigious impiety and immorality of many, who have assumed the Christian Name; and partly through the mon∣strous Alterations, and contradictions in Doctrine and Manners, and the Implacable and Sanguinary Feuds and Animosities, which have fall'n out among the Professors of Christianity, to the great Scandal of the Jews, and other Nations, as well as to the unspeakable prejudice of ma∣ny Lovers of Christianity. Amongst those who have thus injured this holy Calling of Christianity, the Papists are not the least Culpable, but very deeply Criminal. To say nothing here of their Sanguinary Pra∣ctices, notorious throughout the World, it shall not be amiss to recount

one only Instance (in stead of a multitude) of their imprudent and mischievous Obstructions of the Advancement of Christ's Interest, among the poor Jews in Hungary, October 22. 1650. where a great Councel of the Jews were met, to search the Scriptures concerning the Messiah, whether he was already come (as saith my Author): * 1.17 when and and where after seven Days debate, about the time and manner of his Coming and Person; not a few arguing the possibility of Jesus being He, chiefly from his Miracles, and the grievous Desolation and Capti∣vity of their Nation, since his Crucifixion (not to be parallel'd with former Presidents) and the Lord's not Answering their Prayers as he was wont to do. Hereupon the Popes Deputies were called in, viz. Two Jesuites, two Franciscans, and two Augustine Friers, to give an ac∣count, That if the Messiah be come, and if Jesus be He, what Rules and Orders had he left for his Followers to walk by?

These Popish Companions being admitted, forgot the Cause of Christ, and spake not a word for him, or it; but at the first on-set, began to so∣licit them to become Proselytes to their holy Catholick Church, (as they call that of Rome) whose Rules and Government, said they, are the only Institutions of Christ, whose Vicar the Pope is, &c. And thence descended to Particulars, asserting the Bodily Presence in the Sacra∣ment, the Invocation of Saints, and in particular of the Virgin, who could procure any thing of her Son; the Use of the holy Cross; the religious Use of Holy-days. As soon as they heard these things, the Assembly broke up in great Tumult, and loud Screeks, crying out, No Christ, no Woman God, no Images; many rent their Clothes, and cast dust on their Heads, and cried, Blasphemy, Blasphemy. (And thus were these poor Jews hardned, instead of being Converted by those Po∣pish Vanities). This Story (as my Author truly saith) is worthy to be written in all Annals and Languages of Christendom, to the eternal Infamy of Papists and their Cause.

By this sad Instance we may see, with what Jealousies poor enquiring Souls are as it were round begirt, and put to their Wits-end, by those dismal Occurrences, scarce knowing what to think of this most Inno∣cent and Venerable Profession. To dispel which Clouds, and dissipate that Smoke, which the Devil hath •…•…ised to darken the Sun and the Air, and to dim the Eyes of Men, lest the Light of the Glorious Gospel should shine upon them, I conceive it needful in our entrance here, to sh•…•… the Cert•…•…ty 〈◊〉〈◊〉 •…•…cy of that Religion, which we i•…•… (God willing) to describe according to its Native Purity, and 〈…〉〈…〉 it in such Branches, as are most opposed by the Errors of the Times wherein we live.

And because in an undertaking of this Weight, and common Concern to all that love the Lord Jesus, it is not good to go alone, and not find∣ing any that have more pithily and briefly, set forth the Certainty and Excellency of Christianity, than that Learned and Moderate Man, Mr. Hugo Grotius; I shall therefore do little more herein, than present the Reader with what he hath calculated, and by sundry Authorities con∣firmed. And sith the Christian Religion depends mainly upon the Life,

Death, and Resurrection of the Lord Christ, we shall (with our Author) begin our Discourses there, where our Saviour began the Days of his Pilgrimage, for the Salvation of Mankind.

SECT. II. That it is certain Jesus once lived upon the Earth.

SO uncontroulably evident is this, * 1.18 that Jesus the Lord of Christians, once lived upon the Earth, and that in the Land of Israel, according to the Prophecies that went before of him; that we hear not of any sort of Adversaries to Christianity that deny it, but rather grant it by deriding his Humility, or that Abject Estate wherein it pleased his Ma∣jesty to appear among Men. The Turks do not only acknowledg that such a Person there was, but they speak very Honourably of him, as be∣ing a Prophet of the Lord, and do greatly abhor the Jews for Cruci∣fying so Holy a Man. And Josephus, a modest and eminent Writer of the Jews, who lived much about the time of the Passion of our Lord, left to Posterity a very remarkable Testimony of the Life and Death of Jesus. His words are these:

At that time was Jesus a Wise Man, if it be lawful to call him a Man; for he was the Performer of divers admirable Works, and the Instructer of those who willingly entertained the Truth; and he drew unto him divers Jews and Greeks, to be his followers. This was Christ, being Accused by the Princes of our Nation before Pilate, and afterwards Condemned to the Cross by him, yet did not those who fol∣lowed him from the beginning, forbear to love him for the Ignominy of his Death; for he appeared unto them alive the Third Day after, according as the Divine Prophets had before Testified the same, and divers other wonderful Things of him: And from that time forward the Race of the Christians, who have derived their Name from him, hath never ceased.

This being so full to our present Purpose, we shall (omitting at present the Evidence of Sacred Writ) forbear to add fur∣ther Evidence from our Adversaries, of the Life of Blessed Jesus; save that we here insert the Testimony of a Heathen Writer, * 1.19 who describes both his Person, manner of Life and Doctrine. Namely Lentilus the Proconsul, in that Epistle written to the Roman Senate, (which goes un∣der his Name) who residing at Jerusalem at the time of the Death of our Saviour, gives this Description of him, viz.

* 1.20 At that time there was one Jesus, who was called of the Nations, the Pro∣phet of Truth. A Man goodly to behold, having a reverend Countenance, his Stature somewhat Tall, his Hair after the colour of the ripe Hazel-Nut, from his Ears somewhat crisped, parting it self in the midst of his Head, and waving with the Wind, after the manner of the Nazarites: His Face without wrinkle, mixed with moderate Red: His Beard somewhat copious, tender, and divided at the Chin: His Eyes gray, various and clear. He

was in Rebuke severe, in Instruction wonderful; Merry with Gravity. He sometimes Wept, but was never seen to Laugh; in Talk full of Understand∣ing, sparing and modest; thus far Lentilus. It is true, none of the Evan∣gelists have given any description of the Stature, or Features of Holy Jesus, probably he might advise them the contrary; lest when he came to be wor•…•…pped throughout many Nations, Men should erect Images to him, or basely counterfeit his Similitude, and give that Honour to the works of their own Hands, which is only due to him; who as he once lived, and was •…•…wn in Person both to Jews and Gentiles, so all Na∣tions shall see him, and wail because of him; for though he was dead, yet now liveth for evermore.

SECT. III. That Christ was put to an Ignominious Death.

THis also is no uncertain Report, but a Truth famously known. The memory whereof was so fresh among the Infidels for many Years after, as that the Queen, Mother to Constantine the Great, hear∣ing of her Sons Conversion to Christianity, sent him her Letter, * 1.21 wherein she laid great Folly upon him, for that he would put Confidence in such a Man, as suffered himself to be Nailed to a Cross of Wood. And the Turks to this Day, as well as the Jews, do frequently upbraid the Christians by their Crucified God: Though as God he never died, nor could die; * 1.22 however the Philosopher did conceive the matter, when he cried out, upon occasion of that dreadful Darkness which covered the Earth at his Crucifiction: The unknown God suffers, by reason of whom the whole World is darkned and shaken.

SECT. IV. Understanding Men worship Christ after his Death because of his Miracles, they were so Great and Indubitate.

AS Nicodemus was convinced (as well as many among the Pharisees, John 3. 2. John 12. 42.) that Jesus was a Teacher sent from God, be∣cause no Man could do the Miracles which he did, except God were with him; even so these Living Works which he wrought, had the same pow∣erful Influence upon, not the meanest of the People only, but also upon divers Persons of Eminency for Learning and Judgment. Such were Sergius Paulus, Governour of Cyprus, Acts 13. 12. * 1.23 Dionysius, the Areopagite, Acts 17. 34. * 1.24 Policarpus, who died for his Witness to Christianity, An. 169. Justin Martyr, who wrote for the same, An. 142. * 1.25 Irenaeus, who was famous in Christian Knowledg, An. 180. * 1.26 Athenagorus, who

Flourished, 180. Origin, 208. Tertullian, about the same time. * 1.27 Clemens Alexandrinus, and many more, who being Men of such Excel∣lent Parts, why they should devote themselves to the Worship of a Man, put to a reproachful Death, and hated by his own Nation, even to that Day; especially being almost all bred up in other Religions, which we find to be so powerful a tie upon the Conscience, that it must be some extraordi∣nary Motive that draws off from that. Nor were these Men allured to Christianity by any temptation either of Honour, or Profit; It being then rather a Shame than Credit among Men, and the ready way to Ruine in outwards, to profess that Name. There can in reason no Account be gi∣ven, but only this: That by diligent Inquisition, such as becomes Pru∣dent Men, in a Business of the greatest Concernment, they had found the same was true, and verified by sufficient Witnesses, which was spread abroad of his Miraculous Works; as of the Sick healed by a word only of his Mouth, and by the touch of his Garment, and openly in grievous and in∣veterate Diseases: Of sight restored to the Man that was born Blind, and the Fig-tree made fruitless for ever, by the word of his Mouth; and by the same, the boistrous Winds and Waves of the Sea to be stilled. Of the Loaves multiplied more than once, to Feed many thousands, who were Witnesses thereof: Of Water turned into Wine; and the Men raised again to Life; with many more of the same nature, legible throughout the sacred Writings of the New Testament. And this fame sprung from so certain and undoubted an Original, that as the Hebrews in their Talmud openly confess, Celsus, that Adversary to Christ, and Julian the Apostate, when they wrote against the Christians, had not the boldness to deny that some Miracles were wrought by the Hand of Christ.

SECT. V.

That these Works were not done by natural force, which worketh by Instrumental Causes. For as they are called Miracles, so it is certain that by the force of Nature, it is impossible by a word of the Mouth only, or touch of the Hand, grievous Diseases should be cured, and that up∣on the sudden; And that as well when the Patient was absent as present, Luke 7. 10. Again, If these Works might have been in whole, or in part, referred to Natural Efficacy, it may justly be presumed, that some of those that were professed Enemies to Christ himself living, and no less Enemies to his Gospel which he left behind him, would have told us so long since, and have demonstrated the same, either by doing the like, or shewing how without a Miracle those things might be done.

Nor were those Miracles Impostures; Or things done in appearance only: Because most of the Works were done among the People, and in the view of many Learned Men among the People, such as had Wit enough and Malice enough, to observe all the Actions of Christ with curiosity. Nor did they bring any thing of that nature against him, when they Arraigned him before the Judgment-Seat, and would have been glad of such Articles, to have rendred him more Obnoxious to their Revenge.

And besides, the like Works were often repeated, and the Effects not Momentanous but Permanent. These things weighed, it clearly fol∣lows (which the Jews also confess) these Works proceeded from some Spirit, either Good, or Evil. They said (through Malice) against Rea∣son and their own Experience, that these Works (at least his casting out un∣clean Spirits) was done by Beelzebub the Prince of Devils, blaspheming the Power of God, by which these things were wrought.

SECT. VI. Christ's Miracles were not from an Evil Spirit.

THat Rational Answer which our Saviour gave to those that envied his Mighty Power; That Satan doth not cast out Satan, for then his Kingdom must (forthwith) come to nought; doth clearly acquit his Works from such impious Imputations, which yet are further cleared. Because the the Doctrine of Christ, for Confirmation whereof the Works were done, Heb. 2. 3, 4. is the greatest overthrow of Evil Spirits, whom it forbids us to worship; under the severest Penalties, even that of Eternal Death, and draws us away from all Pollutions, wherewith the Evil Spirits are delighted. * 1.28 As is abundantly shewed by Aug. De Civitate Dei, Lib. 8. & 9. In the account he there gives of the most obscene and abominable Sacrifices and Services, which were offered by the Heathens to Bacchus, and Priapis. And by blessed Experience we see, where once that Doctrine of Christi∣anity, is received in the Love and Power of it, the worship of Devils and Magick Arts, do forthwith vanish; and the one True God is served with detestation of the Devils, whose power and force was broken by the coming of Christ. * 1.29 As Porphiry (a subtile and bitter Enemy to Chri∣stianity) himself acknowledgeth: That Jesus his Ascension to Heaven, caused the publick service of the Gods [that is the Daemons] to cease. Neither is it Credible, that any Evil Spirit would be so imprudent to effect such things, and that very often, whereby no Honour, or Profit, could redound to himself, (nor loss but gain to Mankind, which we know they labour to obstruct in all they may) but on the contrary, great incom∣modity and disgrace must thereupon accrue to him. But grant that the De∣vil should play the fool for once, as oft-times he doth, in taking ways to ob∣struct, which yet turns to the furtherance of Christian Vertue; yet it no way becomes the Wisdom, and Goodness of God, to permit the Infernal Spirits to deceive Men, in whom was no guile, or design of Evil, and who were devoted to his Fear and Service; such as were the first Disciples of Christ, as both the unblamableness of their Conversation, and the many Cala∣mities endured by them for Conscience sake, in attesting what the Word of God did plainly hold forth, do evidently declare.

SECT. VII. If the Works of Christ proceeded from a Good Spirit, then from God.

IF yet it should be said, that the Miraculous Works of Christ proceed∣ed from a Good Spirit, yet inferiour to God: this is to acknowledg that they pleased God, and pertained to the Honour of God, because the Good Spirits do nothing but what is acceptable in the sight of God; nor do they these things without Authority from God, and to his Glory only. Though it's evident, some of these Works do plainly point at God the Author of them, as the restoring of sundry dead Men to Life again. And we know that God neither doth Miracles, nor suffers them to be done without Cause; for this is the part of a wise Law-maker, not to recede from his own Laws (which in respect of God, is his common way of Providence, and not by Miracles) without some Cause, and that of mo∣ment.

Now there can be no other Reason given why these things were done, beside that alledged by Christ, the bearing Witness to his Doctrine; which being now to take place of Moses's Law, so as in many things to put a period to the Obligation thereof; as also to be published throughout the World, to alter the State of Religion every-where, it was requisite the same should be so approved from Heaven: Neither could any of the beholders of these Miracles (among whom were many of a very Pious disposition) con∣ceive in their Minds any other Reason thereof, than to confirm the Do∣ctrine of Jesus. And upon this Ground, very many of the Jews that lived about the times of Jesus, even they that could not be induced to omit any part of Moses Law (the Nazarites and Ebonites) did never∣theless honour Jesus as a Master sent from Heaven.

SECT. VIII. The Miracle of the Resurrection of greatest Weight, and confirmed by sufficient Witnesses.

AS from the Miracles wrought by Christ in his Life-time, so we ar∣gue from the greatest of Miracles after his Cross, Death, and Bu∣rial; namely his Resurrection, and return to Life again. For this, not only as true, but as the principal foundation of their Faith, the Christi∣ans of all Times and Places (that are worthy that Appellation) build up∣on, as that which giveth Life to the whole of Christianity; which had been impossible, had not the first Teachers of Christian Faith certainly per∣swaded their Auditors, that the thing was so done. Neither could they have perswaded Men endued with Judgment, unless they did affirm them∣selves Eye-Witnesses, without which Affirmation, no Man, though of

mean understanding, would have given credit to them, the thing being so like to things Incredible in the wisdom of Man; and especially for that they must purchase their Belief so dearly, at the cost of the greatest dan∣ger and persecution.

That this was affirmed by them with great constancy, even their own Books, and the Writings of other Men do shew; yea, 'tis in their Books, they appealed to the testimony of five hundred Witnesses at once, 1 Cor. 15. 9. It is not a custom of Lyers, in matters of Fact, to appeal to Witnesses so many; nor can it be that so many should conspire to bring in an Evidence, in such a case, contrary to what they knew to be the Truth. Had there been no other Witnesses but those first most fa∣mous Propagators of the Christian Doctrine, their Testimony had been sufficient; especially considering that these Witnesses all endured intolerable Ignominy, and other Afflictions, and most of them Death it self, for attest∣ing in the case of Christ's Resurrection; not what they had by report from others, but what their Eyes beheld, and their Hands had touched, even the Sacred Body of the Lord Jesus being alive, and eating, drinking, and dis∣coursing with them, forty days after he was risen from the dead: So that ei∣ther this Testimony is most true, or else they must tell a wilful Lye; which in their Conscience and certain Knowledg they must know to be false, and that with the danger of death for so doing. Now this being utterly incredible, that so many Men, and such Men as could not be charged with impiety, should be so mad as to destroy themselves for nothing; it follows that the Re∣surrection of Christ is as certain and uncontroulable as any thing whatsoever can be known by any Men, in the most certain way of knowing any thing knowable by Man: and if the Evidence given in this case be rejected, there is nothing to be believed which Men report to others, upon the best knowledg of Sight, Hearing, and Touching, that Man is capable to exercise. I con∣clude then, that the certainty of Christ's Resurrection is to be accounted (even from rational demonstration) among things which are most certain, which are recommended to us at any distance from our reach and sight; or else all things offered to our Urderstanding must be accounted false or uncertain.

And what we have spoken of those first Witnesses, the same is also true of Paul, who declared openly, that he had seen Christ reigning now in Heaven, 1 Cor. 15. 9. 2 Cor. 12. 4. Acts 22. 3. Yet wanted he none of the Jewish Learning, nor was he out of hope of Honours, if he had gone forward in his Fathers steps. But on the contrary part, he could expect nothing but hatred of his Kindred, travels over all the World, Difficult, Perilous, and Laborious, and last of all Death and Infamy.

SECT. IX. The possibility of Christ's Resurrection; and that being gained as un∣doubtedly true, Christ's Doctrine is evidenced, and Christianity esta∣blished.

SUrely no Man can fairly deny credence to the Testimonies recited, unless he shall suppose the Resurrection of Christ to be like things which imply a contradiction, impossible to be done: which cannot be said in our case. It might indeed, if one should affirm the same Man alive and dead at the same time; But that a Dead Man should be restored to Life, by his efficacy, who at first gave Life to Man; why this should be counted impossible, there is no cause, nor have wise Men believed it im∣possible: For Plato hath written the same of Er the Armenian, Heracli∣des Ponticus of a certain Woman, Herodotus of Aristaeus, Plutarch of another; which whether true or false, shew that Learned Men have thought a Resurrection no impossible thing. Neither can any Man that believes there is a God, that he made the World, and is Omnipotent, with any shew of reason question the Resurrection as a thing impossible: for it must needs be every whit as easie (yea far more) to raise a Dead Man to Life, than to make the first Man, yea the whole World of Nothing.

Now if it be neither impossible for Christ to have returned to Life, and evidenced by sufficient Testimony, (wherewith the Jewish Master Bechai being convinced, acknowledged the truth thereof) and the same Christ, as both his own Followers and other Men confess, published a new Doctrine as by Divine Authority; it truly follows that the Do∣ctrine is true, because it cannot consist, neither with the Wisdom or Ju∣stice of God, in so excellent a way to honour him who had been guilty of falshood in so great a matter, especially when he himself, before his Death, foretold his Disciples of his Death, and the kind of Death; and his Resurrection also, adding these things should come to pass for the confirmation of his Doctrine. And thus is the Christian Religion confir∣med for a most sure and undoubted verity, above and beyond what can be pre∣tended for Mahumetism, Judaism, (as now maintained by the Jews) or any other Religion whatsoever held in opposition thereunto.

SECT. X. The Christian Religion excels all other Religions in the World.

THe former Arguments are drawn from Matter of Fact, let us now come to those that proceed from the nature of the Doctrine. Sure∣ly either all the Worship of God is wholly to be rejected, (which he will

never agree to, who believes there is a God, and such a God as hath care of the World; and who considers Man, endued both with excellent Under∣standing, and with Power to chuse moral Good and Evil; and therefore having in himself Matter, as of Reward, so of Punishment likewise:) or else this Religion is to be admitted, not only for the evidence of Fact, whereof we have spoken, but also for the things intrinsical, and of the very nature of the Religion it self.

Seeing no other Religion in any other Nation or Age can be produ∣ced, either more excellent in Reward, or more perfect in Precepts; or for the manner whereby it was commanded to be spread, more admirable: Or which is of greatest moment, the excellency of the High Priest, Sacrifice and Altar, pertaining to Christianity, as that by which the same is consecra∣ted, ratified, and confirmed.

To begin with the High Priest of this Holy Profession, Christ Jesus, who greatly excells Aaron and the Priests descending from him, in respect of his Personal Excellency, being immaculate or sinless, which is not so much as pre∣tended by any of the Priestly Tribe of Israel. For the Law maketh Men High Priests which have infirmity: but the Word of the Oath, which was since the Law, maketh the Son who is consecrated for evermore. They were sinful Men, and therefore did offer first for their own Sins, and then for the Sins of the People, and were not suffered to continue by reason of death. Our High Priest hath abolished Death, liveth ever, hath an unchangeable Priest∣hood, Heb. 7. 24. Made a Priest with an Oath, by him that swore and will not repent, Thou art a Priest for ever, &c. By so much was Jesus a Surety of a better Testament than that of the Law, as that the one is fading, and the other permanent: He is not a Minister of the Tabernacle pitched by Man, but that which the Lord pitched, being set on the right Hand of the Throne of the Majesty in the Heavens, Heb. 8. 12. This is the Priest of the New Testament, Jesus the Son of God, Heb. 3. 14. On this ground his Fol∣lowers are encouraged in their Profession, because he is able to save to the uttermost.

Now what can be said by any Nation, Tongue, or People, since the Crea∣tion? Did any such Priest arise among the Nations? Sure it is not pre∣tended; but the contrary is granted by consent of all Nations, by the conti∣nual interruption of their Sacrifices, by Death and other Changes. The Jews themselves pretend not that any but the Messiah can be such a Priest. It is reported of Rabbi Nathan, that being desired to expound the Scripture, Isa. 52. 3, 4, 5. He was wounded for our Transgressions, &c. Turning to the Hebrew Text, he answered, That the Prophet spake of the Messiah; and further said, That the Spirit of the Messiah was present with God at the fall of Adam and Eve, and in mercy stooped down to Man's Misery, and undertook to bear Man's Infirmity; and thereby made Reconcilia∣tion with God, and defended Man from Wrath, otherwise the World could have had no longer continuance, in regard God's Justice could not otherwise have been satisfied. Forasmuch then as the Jews themselves confess the Messiah only to be the Repairer of Mankind, by stooping down to Man's Misery, and undertaking to bear Man's Infirmity, and that without this the World could not continue; It must needs follow that their High Priest∣hood

is inferior to the High Priesthood of Christianity, upon this supposition, (which is not hard to prove) that Jesus is the Christ. And consequently that our Religion is more excellent than any other Religion whatsoever, in this respect.

SECT. XI. Of the Sacrifice and Altar pertaining to Christianity.

THe Lord Christ being acknowledged the most excellent High Priest, the excellency of his Sacrifice cannot be denyed; It being his own most blessed Body, which he freely offered, through the Eternal Spirit (or by vir∣tue of his Divinity) without spot to God for the Sin of Mankind; it is there∣fore called the Sacrifice of himself, Heb. 9. 26. And of that perpetual Vertue, as that it needs not daily to be offered, (as all other Sacrifices must be repeated) because by one Offering it perfecteth what concerns the necessity of Man; and is to God an Offering of a sweet-smelling savour, Ephes. 5. 2. And doth therefore excel all the Offerings and Sacrifices which were offered by the Law, which stood in Meats, Drinks, the Blood and Flesh of Bulls, Goats, &c. which God hath now rejected, as having no pleasure therein: For how is it possible that such Sacrifices should cleanse the Sin-defiled Consciences of Men? And though many of the Gentiles did sacrifice Humane Flesh unto their false Deities, yet these were polluted Sacrifices, being sinful Flesh, as well as for other Causes, and therefore could not purge others from Sin.

Of the Christian Altar the same consideration is to be had: for sith the Al∣tar sanctifies the Gift, it can be nothing inferior to himself, that is, the Lord Jesus. Though he was pleased to offer his own Body upon the Cross, which Men had prepared for him, and set in an unclean place: But the Altar whereon the Christian Sacrifices are accepted, is said to be before the Throne of God, Rev. 8. 3. where the High Priest himself entred to present his Sacrifice; and so to appear in the presence of God for us. And this is that whereof Chri∣stians have right to eat, by Faith, feeding daily upon the Flesh of Christ, which is Meat indeed, and the Blood of Christ, which is Drink indeed. And thus from the excellency of Christ's Sacrifice, and Altar, we infer the Excel∣lency of Christianity it self.

SECT. XII. Of the Excellent Reward annexed to the Christian Religion.

NOw concerning the Reward, that is the end proposed to Man, be∣cause that (as we use to say) is the first in intention, though last in execution; Moses in the Institutes of Judaick Religion, if we regard (only) the express Covenants of the Law, promised nothing above the

good things of this Life, a fruitful Land, and plentiful Store, victory over Enemies, long and healthful Age, and hopeful Posterity. What is beyond these, is vailed under Shadows; or to be collected by wise and difficult Ratiocination; [Which mysterious Discourses, though they were ve∣ry much unvailed by the Prophets, which that People was blessed with abun∣dantly by God, who cared as well for their Eternal as their Temporal Happi∣ness.] Yet those that attended only on the Pentateuch, as the Sadduces, renounced all hope of good things to be attained after this Life. Among the Grecians, who received their Learning from the hands of the Chalde∣ans and Aegyptians, they that conceived any hope of another Life, after the end of this, spake of it with much hesitancy; as appears in the Dis∣sertations of Socrates, in the Writings of Tully, Seneca, and others: and when they sought Arguments for it, they found very little certainty; for what they alleadg, most of it holds no better for Man than Beasts. This being observed by some others, it is not much to be admired, if they devised a transmigration of Souls, from Men into Beasts, from Beasts into Men. And this again being built on no certain Testimonies or Argu∣ments, and yet it being clear that some end was proposed to Man, others were enclined to say, that Vertue is Reward to it self, and a wise Man is happy enough when he is tormented in the Bull of Phalaris. But this also, and not without cause, displeased others, who were sensible enough, that where Dangers, Incommodities, Torments, and Death are; there Felicity, especially the highest, cannot dwell, unless Men could content themselves with a sound of words without reality; and therefore these Men placed the supream Good, and the end of Man in such things as bring pleasure to the Senses. But this Opinion too is by very many, and that by sound Arguments, refuted, as an Opinion that extinguisheth all Honesty, and degradeth Man, born and erected for higher things, into the rank of bruitish Creatures, which with their down-cast looks, regard nothing but what is earthly.

In so many doubts and by-ways Mankind went astray in that Age, when Christ brought into the World the true Knowledg of the end: Not but that it was in a good measure revealed before, and understood by very many; yet not so evidently revealed, and openly set forth to all, as now it was by Christ; who, promised his Followers after this Life, a Life, not only without Death, without Pain and Trouble, but attended also with Joy unspeakable; and that not only to a part of Man, that is, his Soul, of whose hopeful felicity after this Life, was extant (even among the Hea∣thens) partly by some Conjecture, and partly by Tradition: But now made as manifest concerning the Body also, with a great deal of reason; that as the Body for the Divine Law often suffers Hurts, Tortures, and Death, so it should at last be partaker of the representation, in the Glo∣rious Resurrection. Now the Joys which are promised are not vile, as Banquets to satisfie the sensual Appetite, which the gross Jews hope for af∣ter this Life; nor the Pleasures of the Bed, which the Mahumetans pro∣mise to themselves: These are proper to this frail Life, in the modest use thereof, and by God's Ordinance a Remedy against Fornication. But the Delights of the Life to come, are perpetual vigour of Body, and more

than Star-like Beauty; in the Soul perfect Understanding, even of God and his Providence, and of what now lies hid; a Will quiet, taken up with the fruition of God especially, and with the admiration and praise of him: briefly, all things better far than can be conceived, by comparison of the bust and greatest things we know in this World, because we shall be like Jesus, for we shall see him as he is, 1 Cor. 12. 1 John 3. 2.

SECT. XIII. Of the Excellency of Christian Precepts; and 1. about the Worship of God.

THe next thing wherein Christian Religion excels all other, that are, or have been, is the exceeding sanctity of Precepts, both in things pertaining to the Worship of God, and the rest. The Pagan Rites al∣most all the World over, as Porphiry shews at large, and the Sea-Voyages of our Times do confirm, were full of Cruelty: For in most places the custom was, to appease their Gods with humane Blood; a custom which neither the Grecian Learning, nor the Roman Laws took away. And their most Sacred Mysteries (as they suppose them) either of Ceres, or Liber Pater, were most full of all obscenity, as appeared after the Veil of their secrecy was taken away. Which Clemens Alexandrinus, and others, largely declare. Moreover, the days conscerate to the honour of their Gods, were celebrated with such Spectacles, as Cato was ashamed to be present at.

Now though the Judaick Religion had in it nothing unlawful or un∣decent; yet to keep the People, who were prone to Idolatry, from de∣parting from the Truth, it was encumbred with many Precepts of such things as of themselves were neither good nor evil, namely, slaying of Beasts, Circumcision, the exact Rest of the Sabbath, and the interdi∣ction of sundry sorts of Meats. Some whereof the Mahumetans have borrowed, adding to them the prohibition of Wine.

But the Christian Religion teacheth to worship God, the purest Spirit, with Spiritual Purity, and with such Works, as of their own Nature, without any Command, are most fit to be done, John 4. 24. Rom. 12. 1. And yet containeth a few solemn Rites by command from Heaven, to com∣memorate the Love of God in the Gift of his Son; and for Christians to ex∣press their Unity and Communion in the Mystery of the Gospel. It com∣mandeth not the Flesh to be Circumcised, but the Lusts of the Flesh, Rom. 2. 28, 29. Phil. 3. 3. Not to cease from all Work, but that which is unlawful, and yet to employ much time in the Worship of God. * 1.30 Not to offer unto God the Blood or Fat of Beasts; but if need be, to sacrifice our own Blood for a Testimony to his Truth; and to believe what we give of our Estates to the Poor, to be given to God, Matth. 6. 4. Not to abstain from certain kinds of Meats and Drinks, but to use both with that moderation, which is convenient for our Health; And somewhat by

Fasting, to subdue the Body to the Soul, that it may be the better raised to things above. * 1.31 But the Chief part of Christian Religion is placed in a pious Confidence, whereby we being composed to faithful Obedience, rely wholly upon God, and without doubting believe his Promises; whence also Hope springs, and sincere Love, both to God and our Neigh∣bour, so that we observe his Laws not servilely, for fear of punishment, but to please him, and to have him according to his infinite Goodness our Father and Rewarder. Moreover, we are commanded to pray, not that we may obtain Riches, or Honours, or other secular things, that have proved hurtful to those that have desired them; but first, to pray for such things as more immediately relate to the Glory of God, as that his Name may not be prophaned, but hallowed or sanctified; that his Kingdom may be ad∣vanced in Righteousness, and perfected in its Glory; That his Will may be done, and not ours, but that we in all things may be subject to him. And for our selves, we are allowed to pray for so much of this Worlds goods as Nature wants, leaving the rest to Divine Providence, not over-much caring which way God shall dispose them. But the things which lead to Eternity, those we are taught to ask with all ferventness, that is, pardon of our Sins past, the aid of the Spirit for time to come, whereby fortified against all Errors and Temptations, we may persevere in the way of Piety to the end. This is briefly the Worship of God in Christian Re∣ligion, than which certainly nothing can be devised more worthy of God.

SECT. XIV. What Christian Religion teacheth more excellently than others, respecting those that trespass against us.

OF the same Heavenly Nature are the Duties required towards our Neighbour, in the Christian Way, which herein excels all others. The Religion of Mahumet, may truly be said to be born in Arms, breaths no∣thing but Arms, and by Arms is propagated. So the Laconian Institutes, most commended among the Grecians, even by Apollo's Oracle, were all directed to puissance in War, as Aristotle notes, and blames them for it. But the same Aristotle saith amiss himself, when he tells us that War is na∣tural against Barbarians; when the contrary is true, that Nature hath constituted Amity and Society among all Men; which excellent Principle of Love and Friendship is much furthered by the Rules of Christianity. And indeed what is more unjust than for single Acts of Murther to be punish∣ed with Death; and destruction of whole Nations, as an honourable At∣chievement, to be glorified with Triumphs? And yet by what other means, but by War, oftentimes openly unjust, (as themselves confess of the War of Sardinia and Cyprus) did that so Celebrious City of Rome, rise to so great Renown? And indeed generally, as most worthy Histo∣rians have related, Robbery out of their own Bounds, most Nations

accounted no Dishonour. * 1.32 Aristotle and Cicero, make Revenge a part of Valour. The Gladiators (or Sword-Players) mutual Slaughter, were to the Pagans delightful, among their publick Plays. To expose, or suf∣fer their Children to be devoured by wild Beasts if they were any way Deform∣ed, was ordinary, no Law forbidding it.

The Hebrews truly had a better Law, a more holy Discipline, yet being a People of unruly Passions, some of their Infirmities were wink∣ed at, or indulged, as their eagerness against the seven Nations that had merited Extirpation; wherewith not contented, they had enlarged their hatred to all People different from themselves, the marks whereof to this Day appear in their Prayers, conceived against the Christians. But to satiate their Passion by the Law of Retaliation, to kill the Man∣slayer by the private hand of a Kinsman, was permitted by the Law, Deut. 19. 21.

But such is the Excellency of the Law of Christ, that it wholly forbids to return Injury, whether in word or deed, lest the Malice we reprove in others, we again approve by Imitation; it commands to do good to the Good especially, and to the Evil too after God's Example, from whose Goodness we have received Sun, Stars, Air, Showres, as com∣mon Gifts to all Mankind. Yea, so perfect is the Law of Christ, that it strikes at the root of the detestable sin of Hatred and Murther, not permiting Anger which is attended with Sin; and though Anger may be lawful, yet it is not permitted to Christians to let the Sun go down in their wrath: Nor are they permitted to pray, without an heart as ready to forgive those that trespass against them, as they desire God to be ready to forgive them. In a word, this is the Christian Law, to render to no Man evil for evil, but to over∣come evil with good; to love those that hate them, pray for those that dispite∣fully use them and persecute them; Precepts hardly found in any Religion in the World except the Christian, being evidently of a more noble descent and higher Pitch, than the best Moralist can fathom, or attain to.

SECT. XV. Of the Excellency of the Law of Christianity above others touch∣ing Marriage.

THe conjunction of Male and Female, whereby Mankind is Propa∣gated, is a thing most worthy the care of Laws. It is no wonder it was neglected by the Pagans, when the Gods they adored, are so fa∣mous (or rather infamous) for their Whoredoms and Adulteries, to say nothing of Buggery, which they learned by the example of their false Gods; into whose number was referr'd upon that score Ganymed, and afterward Antinous. The same impurity is frequent among the Ma∣humetans, among the Chinesis, and other Nations, it is allowed lawful; and the Greek Philosophers seem to have taken pains to impose upon a foul Thing, a fair and comely Title. Those Greeks, the most Eminent

of them, having praised a community of Women, what have they else done, but turned the whole City into a common Stews. The very Ani∣mals, some of them, observe a conjugal Covenant; How much more should the divinest Creature, Man? That he might not spring out of uncertain Seed, and so the mutual affection that Nature hath kindled between the Parent, and the Children, be utterly extinguished. How al∣most incredibly vile the Nations were by unlawful Lusts, is set down by the Apostle, Rom. 1. who in the just judgment of God, they refusing to glorifie God, were given up to vile Affections, for even the Women did change the natural use into that which is against Nature; and likewise the Men lea∣ving the natural use of the Women, burned in their Lusts one towards another, Men with Men working that which is unseemly: all which Impurities, are so abandoned where Christianity raigneth, that these things are scarce imagined as possible to be acted; so pure and so powerful is that holy Religion, to the kil∣ling such Iniquities. The Hebrew Law, indeed, forbids all Uncleanness, but allows one Man many Wives, Deut. 17. 16, 17. and gives the Husband power to dismiss his Wife upon every cause, Deut. 24. 1, 2, 3. Which at this Day is in use among the Mahumetans, and was of old among the Greeks and Latines, with so great and odious License, that their Wives were out to Use, and lent for a time by the Laconians, and by Cato; So prodigiously foolish were their Wise-Men, and so unwholesome were the Laws under which they lived.

But the most perfect Law of Christ, pierceth to the very roots of Vices, and condemneth him that assaulted any Womans Chastity, or defloured her with his lustful Eyes, as guilty in the Judgment of God; who beholds the Heart of Sin desired, though not performed. And see∣ing all true Friendship is perpetual and indissoluble; justly hath it required that Tye to be such, that contains with the society of Affections, the communion of Bodies too; which without question doth more conduce also to the good education of Children. Hence our Saviour establisheth Mar∣riage, according to its Institution in Paradise, Mat. 9. 9. where the Lord joyned one Man and one Woman together. And the Apostle, as fully directs every Man to have but one Wife, as every Woman to have but one Husband, 1 Cor. 7. Among the Pagans, some few Nations were content with single Wives; as the Germans, and Romans. This is the use of Chri∣stians, that the affection the Wife intirely bestows on her Husband, may be paid with equal Retribution; and that the Houshold Government may be more rightly ordered under one Guide; nor permits divers Mothers to bring in discord among the Children.

SECT. XVI. Of the Excellency of Christian Doctrine about earthly Substance, above what other Laws prescribe.

TO come to the use of such things, as are commonly called Goods. We know Thefts were permitted by some Pagan Nations, namely

the Egyptians, Diod. Sic. l. 1. fiut Licurgo, as also the Spartans; and they that permitted not the like to private Persons, made it their imploy∣ment in publick; as the Roman Orator once said, If they did restore to every one their own, &c.

The Hebrews indeed did not such things, yet were they permitted to take Use of Strangers, their disposition being favoured by their Law that promised Riches, Lev. 26. 5. Deut. 28. to the due observer of it.

But the Christian Law, not only prohibits all kind of Injustice, and that with respect to all Persons, whether Friends, or Enemies; but also forbids us to place our study in those perishing things, Mat. 6. 24. Be∣cause our mind is not able with sufficient diligence to attend the care of two severals, that do each require the whole Man, and oft-times distract us divers ways. And again, both in getting and keeping Riches, there is a Sollicitude, that draws with it a kind of Servitude, and Vexa∣tion, and so corrupteth the delight we hope for out of Riches. And the the things wherewith Nature is contented are but few, and to be obtained without much Labour and Expence: Nevertheless if God shall indulge us more than is necessary, we are not commanded to throw it into the Sea, as some Philosophers have unwisely done, nor to detain it with∣out use; but to supply the needs of other Men, either by giving or lend∣ing to them that ask, Mat. 5. 42. Luke 6. 35. 1 Tim. 6. 17. as it best becomes Men who believe themselves to be Procurators and Stewards of God Almighty, their Father. For a Benefit well bestowed, is Treasure full of good Hope, and is neither subject to the violence of Thieves, nor to variety of other Accidents. Of this true and sincere Liberality, an admirable Example is left us by the Primitive Christians, when even from Macedonia and Achaia, was sent relief to Palestine, Rom. 15. 25, 26. just as if the whole World, of those professing the Name and Doctrine of Christ, were but one Family. And there is added in the Law of Christ that Caution also, that our Beneficence be not defloured by any expe∣ctation of recompence, or glory from Men, Mat. 6. 1, 2. The Gift loseth its reward from God, if beside God it look at any other represen∣tation: Now that no man may (as the manner is) cover his Tenacity, or withholding his hand from good Works, with this pretext, a fear lest himself in old Age, overtaken with some Calamity, should have need of what he is requircd to give in Alms; our Law promiseth a special care of such as keep those Precepts, Mat. 6. 32. and to cherish their Confidence, reminds them of God's Providence, Mat. 7. 26. conspi∣cuous in feeding wild Beasts and Cattel, and in adorning the Herbs and Flowers. Now it were an unworthy thing to disbelieve so Good, so Powerful a God, as an ill Debtor, nor to trust him longer than we hold possession of a Pledg.

SECT. XVII. Of Swearing, and other Precepts, respecting Conversation.

OTher Laws forbid Perjury, but the Christian Law requires us to abstain from all vain Protestations, and from all unnecessary Asse∣verations; and to be such punctual keepers of our Word, and lovers of Truth in all our Speech, that there may be no need to exact an Oath from us at all. Briefly, there can be nothing found out, in the Law of Na∣ture, the Grecian Philosophers, or in the Sentences of the Hebrews, or other Nations, that is Excellent, * 1.33 concerning Modesty, and Temperance, and Goodness, and discreet Behaivour; concerning Prudence, the Of∣fice of Magistrates, honoured by Christianity as God's Ordinance, Rom. 13. requiring every Soul to be subject thereto, for the Lords sake: Of Parents and Children, Husband and Wife, Master and Servant, but especially touching Vices to be shunned, which by a fair shew of Vertue, deceived most of the Greeks and Romans; namely the itching desires of Honours and Glory. Lastly, The sum of all Precepts, admirable for the solid Brevity, to love God above all things, and our Neighbours as our selves; that is, to do to another, what we would have done unto our selves.

Against this commendation of Christian Religion, it is wont to be obje∣cted by some, and particularly the Jews, The great difference of Opinions among Christians: whence is sprung also a multitude of Sects. But though this may better be urged to prove the Doctrine of Christ to be Good than otherwise, sith Satan and wicked Men, always went about to mischief such as walk in the Truth, by stirring up Commotions and Distractions among them, whose differences alter not the Doctrine, which stands as the clearest Witness against such Discords. Yet we have another Answer ready, viz. That the same accident befals almost all Arts whatsoever, partly through the imbecility of humane Understanding, and partly because Judgment is overswayed by Affection; yet are these varieties of Opinion wont to consist within the bounds of certain Truths agreed on, whence Argu∣ments are drawn in Disputations of the Questions. As among the Jews (who cannot boast of their Unity) the Pharisees, Sadduces, and Esseans, &c. differed as much as Christians, yet they all acknowledged one Deity, one Law, and one Law-giver; and their differences were about the Exposition of the same Law. The Heathen may not boast in this case: for according to their Nations, so were their Gods; the variety of Gods adored by the same Nation, as may be seen in Homer, of the Wars of Troy, in Aug. de Ci∣vitate Dei; of the state of the Romans, Goths, and Vandals. In hu∣mane Arts, as the Mathematicks, it is disputed, whether a Circle may be Quadrated: It is agreed on all hands, that equal parts being taken away from Equals, the remainders are equal. The like we see in Phy∣sick and Medicine, and other Arts. So also the discrepance among Christians, who were sincere lovers of that Holy One, and his Gospel in general (for all are not Christians that call themselves so) could not spoyl,

though it may injure, the Harmony of the Principal Points; that is, the agreement in those Precepts, from which we have especially taken esti∣mation of Christian Religion; the certainty whereof is apparent in this, That whosoever in the heat of their Quarrels seek out matter of difference; yet do not proceed so far, as directly to deny those things commanded by Christ; no not they who will not compose their Life af∣ter that Rule; and if any one will be so absurd as to contradict these Precepes of Christianity whereof we have spoken, he must be numbred with the Philosopher that denied the whiteness of Snow. For as these are refelled by Sense, so are they by consent of Christians in all Nations, and of the Books written by the Primitive Christians, and their imme∣diate Successors, who sealed the Faith of Christ with their Blood. What all these acknowledg (especially the Primitive Witnesses) to be the Do∣ctrine of Christ, must be accounted so by every upright Judg; as Plato is believed, Xenophon, and other Socratists, concerning the Doctrine of Socrates; the School of Stoicks, in those things which their Master Zeno taught. And indeed nothing can be objected against the certainty of the Do∣ctrine of the Gospel being Christ's, which will not equally call Moses himself in question, and all Authors of any Form of Doctrine whatsoever, whether such Doctrines were theirs.

SECT. XVIII. The Eminency of the Author of Christianity, and the manner of its being propagated, shews it to be very excellent.

ANother Point wherein Christian Religion excels all other which are or may be devised, is the manner whereby it was delivered and pro∣pagated; where first we must look upon the Author of the Religion. The Authors of the Grecian Wisdom, confessed the uncertainty of their Do∣ctrine, saying, * 1.34 Truth was as it were drowned in a deep Well, and our Mind like the Night-Owl to the Sun's Light, is dim-sighted to behold things Divine; And therefore it was no mistake in Paul, to say these Di∣sputers of this World through Wisdom knew not God. And beside there were none of them but were some way vitious, either for flattery of Princes, or for impure Love, or for snarling Impudence. All are con∣vinced of Envy one towards another, by this very Argument, their con∣tentions about words, and of things of no moment; and of boldness in God's Service; for that when they believed one God, laying him aside, they worshipped others, and such as they believed to be no Gods, making the Custom of the People the Rule by which they squared their Religi∣on. Lastly. Of the Reward of Piety, they asserted nothing firmly, as is manifest in the last Discourse of Socrates before his Death: And conse∣quently their Religion which could assure nothing in point of Reward, must needs be far from Excellent.

To proceed; Mahumet was the Author of a Religion far and wide di∣spersed,

but he was all his Life given over to Lust, which his own Fol∣lowers do not deny, and his own Alcoran doth make appear, himself saying, That it was allowed to him to have as many Women as he pleased. And the Reward he promised, consisting in Feasts and Venery, he gave no assu∣rance it should ever be extant, for his Body is not said to have returned unto Life again, nay to this hour it lies buried at Medina.

Next for the Hebrew Law-giver, Moses: He was indeed a rare Man, but not excused from all blame, seeing, with much regret, he at last un∣dertook the Message God sent by him to the King of Egypt, Exod. 2. 10. and shewed some diffidence of God's Promise, about drawing Water from the Rock, Numb. 20. 12. as the Hebrews do confess. Neither did he obtain scarce any part of the Reward he promised his People by the Law, being vexed in the Desart with perpetual Seditions, and entred not into the Land of Promise.

But Christ is set forth by his Disciples, without the least spot of Sin; and by his Enemies is not accused of any Fault that can be proved by competent Witnesses. What he prescribed to others, he performed himself; for the Commands laid upon him by God, he faithfully fulfil∣led; in all his Life most innocent, 1 Pet. 2. 22. of Injuries and Tor∣ments most patient, (as he shewed induring the Cross) most Charitable to all Men, even to his Enemies, even to them that cruelly nail'd him to the Cross, at once suffering their Malice, and praying for them: Then the Reward he promised his Followers, himself is said and proved to have obtained, in a most eminent way. After his Resurrection he was seen, heard, and felt of many: He ascended into Heaven in the sight of the Eleven. That he received supream Power there, is demonstra∣ted by the variety of Tongues, Acts 2. 3, 4. given to those that were un∣learned Men; which can be no Fable, being so openly done in the presence of so many thousands of his Enemies; and that to the Conviction and Conver∣sion of three thousand of them at that very time, that it is impossible to doubt of this, if any thing in any Story, Sacred or Humane, may be believed. And, together with the Gift of Tongues, other marvellous Gifts he poured down upon his Followers, according to his Promise, before he left them. Which as this his faithfulness to these his chosen Disciples, must needs create a most sure confidence in them, with respect to whatsoever he had promised, or ordered to be done; so it will not suffer us to doubt, neither of his Faith, nor of his Power, to render us that Reward which he hath promised. And seeing nothing like this, either is or can be pretended with such demon∣stration, concerning the Author of any other Religion; Hence we justly collect the Christian Religion is most eminent herein, because the Master thereof himself performed what he commanded, and what he promised, himself obtained; and as far as was hitherto meet, hath fulfilled his Word unto his Adherents.

SECT. XIX. Further of the Propagation of Christianity.

LEt us now consider the Effects of that Doctrine whereof Christ was Author: * 1.35 Which if we mark well, are of such a Nature, that if God have any care of Humane Affairs, the Doctrine can be believed to be no less than Divine. It was a thing becoming the Divine Providence, to take care that the best things might be most common, and of largest extent: So is Christian Religion, which we see is taught through all Europe, yea in the utmost Recesses of the North; and through all Asia, the Islands of the Ocean not excepted; through Egypt also, and Ethio∣pia, and some other parts of Africk; lastly, through America too. Nor is it so only in our Time, but in former Ages (and probably with far greater purity) as appears by all Histories, by the Books of Ancient Chri∣stians; by the Acts of Synods; by the Ancient Tradition still preserved, even among the Barbarians, of the Journeys and Miracles of St. Tho∣mas, Andrew, and other Apostles. How far the Name of Christ was spread in their Times among the Britains, Germans, and other remote Nations, is noted by Clemens, Tertullian, and others; What Religion is there that can equal the Christian in so large a Possession. If you name Paganism, you alledg the name, not Religion, for they adored not the same Deity, but some the Stars, some the Elements, some the Beasts, some things of no Substance; neither had they one Rule or Law, nor any common Master of their Religion. The Jews indeed are dispersed, but all one Nation; and since the Time of Christ, their Religion hath received no notable encrease. Yea, their Law hath been made known more by Christians than thmselves. Mahumetanism hath enlarged it self into Countries more than enough; but not alone, there is a mix∣ture of the Christian Religion; and in some places the Christians are the greater number, when yet Mahometans are not found in many of them, where Christians are. And suppose those Christians, many of them, be much degenerated from the purity of Christianity, and so perhaps do as much dis∣service, as service to the Christian Cause: Yet sith by this means the Di∣vine Law of Christ (the Scriptures) have been translated into most Lan∣guages, God hath his Witness in those Nations, setting forth as well the Way to fear and serve him in sincerity, according to his Will, as rebuking those that falsly pretend to that worthy Title of Christian.

SECT. XX. The Infirmity and simplicity of the first Preachers of Christianity, shews the excellency of their Ministry or Religion.

THat saying of Paul, 2 Cor. 3. 7. We have this Treasure in Earthen Vessels, that the excellency of the Power may be of God, may justly give us occasion to consider with admiration, by what Hands and Instru∣ments Christian Religion was carried so far, that in this respect also it may be compared with others. We observe how most Men are so affect∣ed, that they easily are drawn after the Examples of Princes and Great Men; and the more, if the Example be strengthned with Law and Force. Hence had the Pagan Religions, hence had the Mahumetan their en∣crease, as is abundantly shewed by Records of those Times.

But the first Teachers of Christian Religion, were not only without Command (or Authority) but of a very low Condition, Fisher-men, Tent∣makers, and the like. And yet by their Labours, the Doctrine within about thirty Years was propagated, not only through all the Parts of the Roman Empire, but even to the Parthians and Indians: Neither at the beginning only, but for three Centuries, by the Hands of private Men, without any Threats, without any temporal Encouragements, and notwithstanding all the opposition of secular Rulers, was this Religion promoted. So that before Constantine gave his Name to Christianity, this was not the lesser part of the Roman World.

Now the Masters of Manners among the Grecians, were commenda∣ble for their other Arts, as the Platonists for Geometry, the Perepateticks for Natural History, the Stoicks for Sophistry, the Pythagoreans for Musick; not a few of them, as Plato, Xnephon, Theophrastus, were gra∣ced with a kind of admirable Eloquence. But the first Doctors of Chri∣stianity had not the aid of any such Art; Their Speech was with great simplicity, and without alluring Ornaments, contemptible naked Pre∣cepts, Promises, Threats; which having not of themselves an efficacy equal to such great Progress, we must needs conclude, that either Mira∣cles, or the secret assistance of God, or both, prospered their Work. For the Devil and the Earthly Powers bending continually against them, it can be no other than Almighty God which stood with them; as also is witnessed by the Apostle, 2 Tim. 4.

SECT. XXI. The Impediments overcome by Christian Doctrine, shews its Ex∣cellency.

BE it further considered, that the first Disciples and Followers of those our Christian Doctors, had not minds unprepossessed of cer∣tain former Religions, and so not easie to be framed to the form of the Reli∣gion they proposed, but the contrary: and here the pulling down of the old Form according to the Law, might prove more difficult, than setting up the new form of Gospel-Worship. Whereas those that first admitted Mahomets Law, were generally devoid of any Religious Tye; but contrariwise, where our first Preachers came, the People were ordinarily preingaged to Opini∣ons, and (that second nature Custome) repugnant to these new Do∣ctrines; having been bred up, and by the Authority of their Country Laws, and by their Parents confirmed in Pagan Idolatry, or Jewish Ce∣remonies. To this Obstruction, was added another as great; that is, most grievous Sufferings, which presented themselves to the Professors at the very entrance of Christianity, to be endured, or feared for that Cause. For seeing human Nature is abhorrent from Evils, it follows that the causes of such Evils are not undertaken without much reluctan∣cy; for who that is wise would expose himself, and all his, to inevitable Ruine, but only in a Cause that he is sure will produce thereby an advantage greater than the loss.

The door of preferment was long shut against the Christians, and it's most likely hath been little open at any time to sincere Christians, whilst the way to Exile, or Sequestration lay open. These were lighter Matters; they were also condemned to the Mines, they were afflicted with Tor∣ments, the most Cruel that could be invented, and to Death often: So that the Writers of those Times do testifie, by no Famine, by no War, by no Pestilence, was a greater multitude of Men consumed at one time. Neither were the ways of Death vulgar, but Burnings alive, Crosses and Punishments of that sort, which without greatest horror we cannot read, or think upon. And this Cruelty, that continued without any long breathing spaces, (and those Intervals not every where) till about the Raign of Constantine, in the Roman Empire, in other places longer. Yet were these Troubles so far from diminishing the Christians, that on the contrary their Blood was compared to Seed; so fast did they grow up again after the Cutting down.

Here also let us compare with the Christians, other Religions: The Greeks, and other Pagans, accustomed to vaunt and amplifie what was their own; number some few, who for their Doctrine suffered Death, some Gymnosophists, Socrates, and a few more. Neither can it be easily denied, but these most noted Persons were emboldned with a desire of trans∣mitting their fame unto Posterity.

But among Christians that suffered Death in the early Times of the Gos∣pel,

for their Doctrine, were very many Plebeans, scarce known to their Neighbours, Women, Virgins, Youths, who had no appetite, nor pro∣bable hope of a lasting Name; and few of them are by Name recorded in the Martyrologies, in respect of the great number that suffered for the Christian Cause, being only honoured with a general Remembrance.

It is worth observing by the way, that by an easie Simulation, as the casting a little Incense upon the Altar of the Heathen Gods, very many might have escaped Death; which cannot be said of them (for such there were among the Philosophers) who whatsoever thoughts they concealed in their Hearts, certainly their open Actions complied with the vulgar Manners: So that to have died for the Honour of God, is an Honour hardly communicated to any other but Jews and Christians; nor to the Jews at all since the Times of Christ; in former Times but a few of them, if they be compared with Christians. More of whom in some one Province, suffered for the Law of Christ, than ever did of Jews: All whose Patience of that kind, is almost reduced to the time of Manas∣ses, and Antiochus.

Wherefore, when the Christian Religion in this part also, so infinitely excels all others, it deserveth to be preferr'd before them. From all that so great multitude of every Kind and Sex, divided by so many Places, and who feared not to die for this Religion, but rather after a wonderful manner of Courage, did many times put themselves into the great∣est jeopardy on that Account, contemning the face of the Presidents, the Teeth of wild Beasts, Fire, and all Instruments of Torment, as very Straws and Toys, not to be feared or regarded. Upon this account of their love to Christ, we must conclude there was some cause of so great Constancy, and no other cause can be imagined but the Light of Truth, and the Spi∣rit of God.

SECT. XXII. The Conclusion, reflecting briefly upon the former Discourses.

TO conclude, seeing from the Grounds alledged, Christianity is a Re∣ligion as certain, as any thing that is knowable by Men, by virtue of the best Records, or Monuments of Antiquity, whence the know∣ledg of the Things they recieve for true, are gathered; and that not only from the holy Scriptures, (the surest and fullest Witness thereof* 1.36) but also from the next Testimonies of greatest Credit and Estimation otherwise alleagable, whether Authorities, or rational Demonstration; insomuch that all things must be false, if Christian Religion be not true, from the same Grounds on which Men build their Objections against the

verity thereof: It will, I trust, abundantly satisfie judicious Men, upon their diligent consideration of the Proofs above, collected as you have heard, mostly out of the works of the Learned Author aforesaid; so that it shall be needless here to add any more.

And for the excellency of this holy Profession, sith it therein stands not only upon equal Grounds, with whatsoever may be said for any other Religion which hath yet appeared in the World, but in many things (if not in every thing that renders any thing truly excellent, especially in a Divine, or Spiritual way of Excellency) doth over-match upon the most equal Trial, the most specious Religions any where extant. It fol∣lows, that laying aside all Hesitancy, and watching against all low Con∣ceits of the Christian Faith, we devote our selves to honour this Holy Calling, in assured confidence of the Beatitude annexed to it.

And because this holy Profession, as other excellent Donations from the Hands of a Gracious God, hath been abused, injured, and rendred thereby less desirable (through the enmity of Satan, and the indiligence of Men) we shall in our following Treatise, endeavour to set forth the Christian Religion in its ancient and naked Purity, and therein joyn our Labours with those that sincerely are for naked Truth; because she is most lovely in that appearance, disrobing her (as much as in us lieth) of all those gorgeous Vanities, wherewith too many of her pretended Friends have burthened her, thereby rendring her more like the Vanities of the Gentiles, than the solemn way of Christianity.

Add further, that which is as crying and dreadful a Consideration as any other: That this holy Title of Christian, should be invaded by so many, and yet so few found that walk in any measure of Conformity to her sacred rules of Piety and Morality. Insomuch, that the Lord may justly complain against this Generation, as he did against the House of Israel, Hosea 8. 12. I have written to him the great Things of my Law, but they are counted a strange Thing. To remedy all which unanswerable walkings towards a Gracious God (if it may be) are these Treatises written, and in the fear of God recommended to the consideration of all professing Christianity, and to every one that are any way concerned therein.

Christianismus Primitivus.

The Second BOOK.

Of the Internal part of the Chri∣stian Religion.

CHAP. I. Of the Definition of the Christian Religion.

SECT. I.

IT is a good Rule left us by the Ancients, to regulate our Discourses, specially in things disputable, viz. That the beginning of any thing is the definition thereof. Which in the Case proposed, I take to be fitly made in these words; Religion is a holy resignation of the creature Man to the Will and Service of his Creator, the Omnipotent Commander, and the sole Disposer of the Universe.

Some derive the word Religion from Relego, to read again; thereby in∣timating, that those only are Religious, who diligently consider and ob∣serve what they read. Augustine derives it from the Verb Religo, to bind; and hence Aquinus teacheth, That all Men being Originally in God, and by Creation set, as it were, a-loof from him by the Bond of Religion, are fastned to him. And indeed we find when God had created Adam, lest now he should forget God, he had a just Law given him to oblige him to his Crea∣tor, in dutiful Obedience. Howbeit, the general Definition of Religion followed by Christian Writers, is this; To worship God duly, as his infinite Majesty doth deserve, in regard of his Excellency and Preheminency above all things; and for the great Benefits which we have received, and do daily receive at his hand. But yet in mine Opinion, we have a more compleat definition of Religion (especially as it concerns Christianity, the Reli∣gion now to be considered) by the Apostle Paul himself, Tit. 2. 11, 12,

13, 14. The Grace of God which brings Salvation, hath appeared to all Men, teaching us, that denying Ungodliness and worldly Lusts, we should live Soberly, Righteously, and Godlily in this present Life; looking for that blessed Hope, the glorious Appearing of the great God, and our Saviour Je∣sus Christ: who gave himself for us, that he might redeem us from all Ini∣quity, and purifie to himself a peculiar People, zealous of good Works. In this Definition (so I call it) the Apostle layeth the Foundation of a Re∣ligious Life, and the Glory consequent to it, upon the Free Grace of God manifest to all Men, and makes Religion it self to consist, 1. In denying all Ungodliness, which comprehends all negative Sanctity. 2. In a Sober, Righteous, and Godly Life, which contains all that lies within the verge of positive Sanctity. 3. It taketh in the great duty of perseve∣rance in Faith, and a zealous performance of Good Works till the con∣summation of the World. Wherefore from this Definition, I shall pro∣ceed to my proposed Subject, i. e. To shew the Nature of the Christian Religion; first, in respect of the Internal part thereof; and secondly, in respect of the External.

SECT. II.

How eminently necessary it is to regard the Internal Part of Religion, is apprent from Rom. 2. 28, 29. He is not a Jew that is one outwardly, nei∣ther is that Circumcision which is outward in the Flesh; But he is a Jew that is one inwardly, and Circumcision is that of the Heart in the Spirit, whose praise is not of Men, but of God. Not that the Holy Apostle, in this or any other place, either slights or rejects the External part of Religion: for, Rom. 3. 1, 2. having occasion to answer an Objection, which some perhaps would make from his former words, gives even Circumcision it self, among the Jews, its due honour. What advantage then hath the Jew, or what profit is there of Circumcision? He answers, Much every way, chiefly because unto them were committed the Oracles of God: Plainly shew∣ing, That the regular way to claim the Priviledges contained in God's Oracles, is, for Men to be imbodied as his Church and Family, by the just observation of his Ordinances. Only this is most evident from the place, that where the Internal part of God's Worship is wanting, the Externals in Religion avail nothing; For the Holy Spirit makes be∣lieving with the Heart necessary unto Righteousness, as well as he makes confession with the Mouth necessary unto Salvation, Rom. 10. 10. And because we thus find that the Internal part, or belief of the Heart, hath justly the precedency in Christian Religion, I shall propose this method for the more convenient demonstration thereof; discoursing,

• 1. Concerning the Knowledg of God, and Jesus Christ whom he hath sent.
• 2. Concerning the denyal of our selves, in point of fleshly Vanities; or, the true Nature of Christian Humility for Sin.
• 3. Concerning our conformity to Christ in the Spirit of our Minds.
• 4. Concerning a Christians Hope and Expectation at the appearing of Jesus Christ.

These Particulars I suppose to be comprehensive enough to give us oc∣casion to discourse all those things which relate to the Internal part of Christianity; to which we shall (God willing) now apply our selves. And first to the first Particular.

CHAP. II. Of the Knowledg of God, and Jesus Christ whom he hath sent.

SECT. I.

ALthough this present Subject be of the greatest sublimity; Yet sith it is undeniable, that the Salvation of Man dependeth greatly up∣on the Knowledg thereof, John 17. 3. It is therefore necessary that we labour, above all things, to make our discovery with all the clearness we can attain unto in this Particular. And truly such is the Nature of Chri∣stianity, that can we but avoid Curiosity, this almost inaccessible Myste∣ry will unvail it self sufficiently, by the Word of Truth, to Christians of the meanest capacity, and yet remain a great Mystery to the most eminent Apostle, 1 Tim. 3. 16.

Nor shall I (if I could) affect loftiness of Stile, or curious Phrases, in the handling this Mystery, lest whilest I should explain it, I make it more obscure. Neither shall I incumber the Reader with a multitude of Opinions, whether of the Heathens, or Apostates: the last having, in the close of all their curious search, resolved upon this dreadful conclusion, That there is no God at all; of whom, or of such-like Atheists, this Age affords too many. Yea, of the Heathens, Plinius Secundus, reputed one of the wisest Philosophers, could arrive but to this, (as his most fixed Opinion) * 1.37 That there is no God, but the World it self, (though he doubted whether there were any God at all). The natural result of which con∣ceit is this, Let us eat and drink, for to morrow we shall die. That we may therefore miss these Rocks, and find the Path of Christian Knowledg concerning God, &c. We shall first consider, in what respect we ought to be ignorant of him. And though this may seem a new Method, yet surely upon consideration it will be found profitable to lead us to the end designed, even to know God aright. For undeniable it is, that God hath reserved the discovery of himself in a great measure, (if I may so speak); Witness that case of Moses, who desired to see the Glory of God, Exod. 33. 1. But the Lord refused, saying, Thou canst not see my Face, for there is no Man shall see my Face and live. Job 11. 7, 8, 9. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? It is as high as Heaven, what canst thou do? Deeper than Hell, what canst thou know? John 1. 18. No Man hath seen God at any time. And again, 1 Tim. 6. 16. Who only hath immortality dwelling in the Light which no Man can approach unto, whom no Man hath seen, nor can see. Hence it's evident, that the full knowledg of God is not attainable in

this World; but the most illuminate Christian, must and doth confess he knows but in part, sees but darkly as through a Glass, 1 Cor. 13. 9, 12. Yea, it is but a little Portion that we hear of him, Job 26. 14. and therefore must acknowledg we are far from a plenary Knowledg of him. When we consider 1 Cor. 1. 21. That the World through Wisdom knew not God: And how we are exhorted, that in things relating to God, We be not wise in our own conceit, Rom. 12. 16. with Prov. 3. 6. It should teach us to be humbly content with that measure of the Knowledg of God, which his Word accommodates us with, admiring the Wisdom of God, in reserving a more excellent discovery of himself unto that blessed Day of the Appearing of the Great God, and our Saviour Jesus Christ. And thus shall we truly account our selves▪ absent from the Lord, whilest we are at home in the Body: And in the mean time avoid all unnecessary Questions, either concerning God, his Shape, and manner of residence in Heaven; or concerning his Works, as what he did before he created the Worlds: knowing that he is not bound to give account of any of these Matters, further than it pleaseth him. And it is just with him to catch the Wise in their own craftiness, by entangling them in such their Enquiries, whilest he giveth Grace to the humble.

Nor is this the only case, wherein we ought to content our selves with humble ignorance, in many Particulars; for in other cases of importance we only have a brief discovery, as it were, in generals: For Example; Touching the Angels, we know indeed that they are ministring Spirits, sent forth to do the Will if God, for them that shall be Heirs of Salvation. But if we curiously enquire when they were created? What is their proper Form? How they recide, and what their Employment is in the Heavens, &c? The result of such Inquisition, is most likely to be that of the Sadduces, who denied that there is any Angel or Spirit. Again, to come home to our selves: If the Question should be about the Soul of Man, What it is? * 1.38 Who can infallibly and fully resolve it? Do not the greatest Disputers about it, conclude at last, That it is hard to say what it is? Yet that Man consists of Soul and Body, is so evident, from the Word of God, and particularly from the Words of Christ, Mat. 10. 28. that nothing but Infidelity it self can question it. Shall we then, nay, must we not content our selves to be ignorant of many Particulars in these lower cases, whilest we know them in general? And shall we not thankfully accept of what it hath pleased God to reveal of himself, al∣beit he greatly exceed such Discoveries? Let us remember, that a desire to know what God would conceal from Adam, was the cause of his over∣throw; and let us, the weak Sons of Adam, beware of ambition of that kind, lest we incur greater condemnation, having so fair a warning in his fatal case before us.

SECT. II.

Thus then we approach to consider, what may be known of God, ac∣cording to that Revelation which it hath pleased him to give us of him∣self, either by his Holy Writings, or by his Works, and continual Pro∣vidence. All which we are under strict obligation to take notice of, that

we may know him, Isa. 40. 26. Lift up your eyes on high, and behold who hath created these things. For as it is said in David, Psal. 19. The Hea∣vens declare the Glory of God, and the Firmament sheweth his Handy-work. And the Apostle, Rom. 1. 20. For the Invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead, so that they are without ex∣cuse. So that we shall rather shun, as an idle vanity, this Question, i. e. Whether there be any God? than vouchsafe to answer it, sith they that make such Demands, fight against Heaven and Earth; yea, the worst of Men, and Devils themselves, are constrained to believe and acknowledg that there is a God, and tremble for fear of him, Jam. 2. 19. But our Business is to set forth the Knowledg of the only true God, to which pur∣pose we descend to these Particulars.

• 1. That God is One, or there is One only true God; best known to Man∣kind now, by the Appellation of Father, Son, and Holy Spirit.
• 2. His Essence, or Being, is Spiritual, or Incorporeal.
• 3. That he is Eternal, without Beginning, without End.
• 4. He is Omnipotent, He doth whatsoever he pleaseth.
• 5. He is Omniscient, nothing can be hid from him.
• 6. He is Just, there is no Unrighteousness in him.
• 7. He is Good and Holy, there is nothing corrupt in him.
• 8. He is very Gracious, full of Mercy, no Cruelty is in him.
• 9. He only is Perfect, so as no Imperfection is in him.
• 10. His place of residence is in Heaven, yet not confin'd to place.
• 11. Nothing can be done without his Providence, though contrary to his Will.
• 12. It is unlawful for Men to form any Shape or Image of him, so much as in our thoughts.

* 1.39 Touching the first Particular, That God is One, &c. It is considera∣ble which is said by some, That Infinity admits not of Plurality, sith on∣ly one thing can truly be said to be Infinite. Wherefore the Holy Scripture doth with great perspicuity set forth this Truth, that God is One: for if a plurality of Gods be admitted, the number of them cannot be determined; for why there may not be two thousand as well as two, no reason can be shewed: and the experience of those that have been desti∣tute of the knowledg of the One God, in multiplying their * 1.40 Gods, from time to time, (of which we read at large in Aug. de Civit. Dei.) suffici∣ently shews, there is (in a manner) no end of their number; and conse∣quently no certainty whom to worship, or which to give a precedency unto in adoration. Whether the Sun, Moon, Stars, Angels, Men, four-footed Beasts or creeping things, all which have been adored by de∣luded Men, Rom. 1. 25. Who changed the Truth of God into a Lye, and worshipped and served the Creature more than the Creator, who is God blessed for ever. To divert us from which gross darkness, thus saith the Lord, Isa. 45. 22. I am God, and there is none else: And this he speaks to con∣troul the vanity of worshipping or depending upon Idols, or any created

thing, vers. 20, 21. How strictly God by Moses recommended this Ve∣rity to Israel, we may not be ignorant, Deut. 6. 4. Hear, O Israel, the Lord thy God is one Lord. Exod. 20. 3. Thou shalt have no other Gods be∣fore me. To which agreeth that of the Apostle, 1 Cor. 8. 4, 5, 6. We know — that there is no other God but One. For though there be that are called Gods, whether in Heaven or in Earth, (as there be Gods many, and Lords many); But to us there is but one God, the Father of whom are all things, and we in him; and one Lord Jesus, by whom are all things, and we by him. Now if these words, There be Gods many, &c. be taken in a good sense, yet the Phrase is used figuratively, not properly, and they are so called, upon the account of some Power or Office committed to them, as we find it Exod. 22. 28. & 4. 16. & 7. 1. So that they are only (as the Apostle saith) called Gods. But if we take the words on the worst part, as that is the most agreeable to the scope of the place, sith Idolatry is there the thing opposed, then its evident that these words, There are Gods many, &c. are spoken after the manner of Men only, or according to the foolish conceits of Men. Our Lord Christ, the great Apostle of Christianity, delivers this truth very clearly, when he calls his Father, John 17. 3. The only true God. And confirms the Doctrine of Moses in that behalf, Mark 12. 29. Hear, O Israel, the Lord thy God is one Lord; making it a part of that greatest and first Commandment, that we hear∣ken diligently to that particular.

SECT. III. The Unity of the Godhead proved, from the Unity of the Nature and Essence of the Father, Son, and Holy Spirit.

As Christian Doctrine knoweth but one only true God, so it recom∣mendeth us for the most ample discovery (attainable in this World) of this One and Eternal Godhead, unto the Name of Father, Son, and Holy Spirit, which some call the Trinity, a Phrase no way offensive to Christianity; yet, as some of the * 1.41 Ancients, well observe. It is not necessary to impose words upon any Man which God himself hath not used, by which to make known himself. Yet truly this term, The Tri∣nity, hath very near affinity with the Language of the Holy Ghost. 1 John 5. 7. There are three which bear Record in Heaven, the Father, the Word, and the Holy Ghost; these three are One. We shall therefore briefly speak of the Unity of these Three, in respect of their Nature or Essence; which must either be the same, or else we endanger to rush up∣on that great Error, viz. to hold two Principles, Beginnings, or first Causes, in distinct Natures; and if we admit two, we may admit twenty, yea, ad infinitum; or if this be avoided, we must deny the Eternity of the Son and Holy Spirit, which is contrary to the Word of God, and the best Antiquity next that of the Holy Scriptures. But that the Son (I speak now in respect of his Divine Essence only) and the Holy Spirit are Eternal, as the Father is Eternal, or consequently of the same Nature or Essence, may be gathered from these Testimonies, Col. 1. 16, 17.

For by him were all things created that are in Heaven, and that are in Earth, Visible and Invisible, whether they be Thrones, or Dominions, or Principali∣ties, or Powers; all things were created by him, and for him: And he is be∣fore all things, and by him all things consist. These things are spoken of the Son of God, as appeareth vers. 15. who is expresly said, not only to be before all things, but him also by whom all things were created; and therefore himself was not created, and consequently he is Eternal. For two things only come under consideration in this case; Either he had his beginning in Time, or else is Eternal: That he had not his beginning in time, hear what himself saith Rev. 1. 8. compared with vers. 17, 18. I am Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty. The very same words which are used by the Father himself, to demonstrate his Eternity, Isa. 41. 4. I the Lord First, and with the Last I am he. Again, Isa. 44. 6. I am the First, and I am the Last, and beside me there is no God. Thus we have the same Testimony, or manner of Speech to reveal to us, the Eternity of Christ as that of the Father. We have yet a further Evidence, John 1. 1, &c. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God; All things were made by him, and without him was not any thing made that was made. The things to be noted here (as to the Point in hand) are still, that Christ is the Maker of all things, therefore himself was not made; he was with God in the beginning, even as God was in the beginning; yea, he was God in the beginning, and is openly called the Beginning it self; even as God is said to be the First, as before is shewed.

Again, Heb. 1. 2, 8. Christ is called the express Image of his Fathers Person, or rather the express Character of his Substance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Character substantia, * 1.42 as Montanus. Whence his Godhead is truly inferred, sith neither of the Angels, or any Created thing, may it be said, that it is the express Character of his Substance. For that he is of a more sublime Essence, than to be compared with any Created thing; For unto what shall we liken God, or where-with shall he be com∣pared? But of the Son 'tis said, Who being in the form of God, thought it not Robbery to be like, or equal with God; and hence his Godhead is fur∣ther declared, and therefore his Eternity, is justly inferred; for as those Testimonies which prove his Eternity, do also prove his Godhead, so the Testimonies which prove his Godhead, do prove his Eternity; and thence is concluded, that he is of one Essence with the God and Father of our Lord Jesus Christ. When therefore it is said, ver. 8. Thy Throne, O God, is for ever and ever: There is both his Godhead and Eternity asserted, with as much clearness, as the Eternity of the Father is asser∣ted, Psal. 90. 1. From everlasting to everlasting, thou art God. And the like followeth of these words, Thou Lord, in the beginning laid the founda∣tion of the Earth, and the Heavens are the Works of thy Hands, Heb. 1. 10. with as much truth and clearness, as if we should prove the Eter∣nity and Godhead of the Father, by Gen. 1. 1. In the beginning God crea∣ted Heaven and Earth; which I suppose is allowed a cogent Evidence in that respect.

See a full place to this purpose, Mat. 5. 2. His going forth hath been of old from everlasting.

SECT. IV. Of the Essence of the Holy Ghost.

That the Holy Ghost is Eternal, and consequently of the Essence of the Father, and so God by Nature, is evident from Heb. 9. 14. Who through the Eternal Spirit, offered himself, &c, Here the Holy Spirit is openly said to be Eternal, and though this word Eternal (I acknowledg) is often used to express the Duration of that which once had a Begin∣ning, yet being referred to the Godhead, it must also respect from Eternity to Eternity; or, as the Psalmist hath it, from everlasting to ever∣lasting, Psal. 90. 1. And that in this sense, it agrees to the Holy Spirit, may be gathered from these Grounds: 1. Because he is expresly called God, Acts 5. 3, 4, 9. where the false dealing of Ananias is said to be a tempting of the Holy Ghost, or a lying unto God, and not to Men. 2. The work of Creation is ascribed to the Holy Ghost, Gen. 1. 1, 2, 3. And the Spirit of God moved upon the face of the Waters. And God said, Let there be Light, and there was Light. Psal. 104. 30. Thou sendest forth thy Spirit, and they are created. And hence we gather the Eternity of the Godhead of the Holy Spirit, because God is no where said to create the World, or any part thereof by Angels, or any other created Thing. 3. Because the Holy Ghost is said to proceed, and come forth from the Father, John 15. 26. Not by Order, or Designation only, for so the Angels, or Men, may be said to proceed and come forth from God; but here the procession of the Holy Ghost, is evidently distinguished from his send∣ing: But when the Comforter is come, whom I will send unto you, from the Father; even the Spirit of Truth, which proceedeth and cometh forth from the Father. And therefore can have no meaning so fitly as this, viz. To proceed and come forth of the same Essence, or Substance, of the Father. A like passage we have, concerning Christ's coming forth from the Father, John 16. 28, 30. I came forth from the Father, and am come into the World; again, I leave the World, and go to my Father. Upon this the Disciples reply, Now are we sure thou knowest all things, and needest not that any Man should ask thee; by this we believe, that thou camest forth from God. The Disciples here cannot intend only this, that they believed Christ was sent from God, for seeing this their Belief is grounded upon the Omniscience of Christ, it must needs follow that they there acknowledg him to be of the very Nature and Essence of God; and so they seem to take our Saviours words to signifie, in ver. 28. which now they profess to receive believingly. In like manner, the proceeding of the Holy Ghost from the Father, John 15. 26. is better understood of the Na∣ture whereof he is, than of the Commission by which he comes unto us; otherwise, it were not a matter of such special remark. For either Christ, or the Holy Spirit, to come forth from God by Legation, or Ap∣pointment only, sith both Angels and Men have frequently received such

Authority, and accordingly are said to come from God: For instance, of John the Baptist, it is said, There was a Man sent from God, whose name was John. 4. Because the Holy Ghost is one with the Father, as the Son is one with the Father, 1 John 5. These three are one. If therefore the Son be of the Nature of the Father, and so one with him (as that we have proved) then it followeth, from the like Unity between the Fa∣ther and the Holy Spirit, that he is of the same Essence, and so God Eternal. 5. The Holy Ghost is called the Finger of God, Luke 11. 20. Mat. 12. 28. Not as an Instrumental Cause may be termed so, for so this should be no special Prerogative, seeing even wicked Men are said to be the Hand of God in such a sense as that, Psal. 17. 14. but as the Power, or Strength of God, by which his Works are wrought; and so it is taken, Exod. 8. 19. We may therefore conceive by this Phrase, the Finger of God, that the Holy Spirit is of the Essence, Nature, or Sub∣stance of God, even as the finger of a Man, is of the substance and na∣ture of his Body; which is the Metaphor here used, to set forth the Unity between the Father and the Holy Spirit. 6. And lastly, Either me must hold, that the Holy Ghost is Eternally God, or else a Created Being: but of the latter, there is not the least intimation in the Word of God, and therefore no way safe to espouse such an Opinion.

Now whether these three, the Father, Son, and Holy Spirit, thus one God, as hath been shewed, may fitly be called three Persons, I shall not determine; only this, I say, I see no inconveniency that can attend it, for sith the Father is openly called a Person, Heb. 1. and the Son, the express Character of his Person, or Substance; it may seem no way inconvenient to allow the same to the Son, and to the Holy Spirit. But for as much as we may, perhaps, have further occasion to touch these things, when we come to the defence of Christianity in the parts opposed, we shall now proceed to speak of the Essence of this One God, who is Blessed for ever. Amen.

SECT. V. Of the Nature and Essence of God.

* 1.43 That the Nature, or Essence of God, is Spiritual, not Corporeal, is the subject of our present Discourse; yet certain it is, God hath spoken very briefly in his Word, concerning his Nature, or Essence. And we shall therefore as briefly as we may, note these two things, 1. That he is not Corporeal. 2. That he is a Spiritual Being. 1. Not Corporeal, because all things properly Corporeal, or which hath a Body, are Circumscrip∣tible, or may be contained in some Place; but the Heaven of Heavens, cannot contain God, 2 Chron. 6. 18. But will God in very deed, dwell with Men upon the Earth? Behold, Heaven, and the Heaven of Heavens cannot contain thee, how much less this House which I have Built, Jer. 23. 24. Can any hide himself in secret places that I cannot see him? Do not I fill Heaven and Earth, saith the Lord? 2. The Nature, or Essence of God, is Spiritual. Here we have our Blessed Saviour's Testimony,

John 4. 24. God is a Spirit: To which, agrees that of the Apostle, 2 Cor. 3. 17. Now the Lord is that Spirit. By this Immensity of God, and the Testimony of our Saviour, and of the holy Apostle, we are taught to think, or conceive of God, contrary to all Bodily Composi∣tion, (because no Body is capable of such Immensity) and after a very Spiritual manner; and yet when all is done that can be done, to demon∣strate this Divine Being, we shall find more room to admire with Humi∣lity, than to discourse with the greatest Subtilty, for he dwelleth in that Light which no Man can approach unto. * 1.44 So that Augustin might well say (as he is quoted by Mr. Monk) No where throughout the revealed Will of God, is the Truth sought out with greater Labour; no where is our finding out of the Truth fruitfuller; no where do we err with greater danger. 1 Cor. 15. 34. Some have not the knowledg of God. I speak this to your shame. For though we cannot know him now perfectly, yet may we in no case be wholly ignorant of him.

SECT. VI.

* 1.45 That this God is Eternal, without Beginning, and without End. This Proposition is warranted by the holy Apostle, Rom. 1. 20. from what may be seen of God, by the Things he hath made, even his Eternal Power and Godhead. And indeed, if his Eternity be not maintained, we shall soon impeach his Godhead, and Atheism will obtrude upon us. The Psalmist doth fully declare this Truth, Psal. 90. 2. Before the Moun∣tains were brought forth, or ever thou hadst formed the Earth, or the World, from everlasting to everlasting, thou art God. And the same in Moses, Deut. 33. 27. The Eternal God is thy Refuge. Isa. 57. 15. He is called the High and Lofty One, that inhabiteth Eternity. And again, Isa. 63. 16. Thy Name is from everlasting. Psal. 93. 2. Thou art from everlasting. Hab. 1. 12. Art not thou from Everlasting, O Lord, my God. So that we may say, all the Gods whose beginning is known, are Vanity; but this God is our God, for ever and ever. Nor need we add much in this place, partly, for that we are only giving a plain Description of Christianity, as it respects the Knowledg of God; and partly, for that we have already in some measure Evinced the Eternity of the Godhead, when we discour∣sed of the Unity of the Essence and Nature of the Father, Son, and Holy Ghost; otherwise we might by sundry Arguments illustrate this Truth, which yet is best defended, by the Evidence of the Scriptures alledged.

SECT. VII. Of the Omnipotency of God.

That God is Omnipotent, he doth whatsoever he pleaseth. God hath spo∣ken once, yea, twice have I heard this, saith David, That Power belong∣eth to God, Psal. 62. 11. God was known to the Fathers, more especi∣ally by his Name, Almighty, Exod. 6. 3. I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty. And with

great frequency the Holy Scripture gives that Title unto God; from whence we understand that God is in no wise to be opposed by any Power, there is nothing too hard for God; by his Power he made the World, Jer. 10. 12. and by his Power he ruleth for ever, Psal. 66. 35. He hath power to cast into Hell, Luke 12. 5. and by his Power he is able to subdue all things to himself; And saith the Prophet, our God is in Heaven; he hath done whatsoever he pleaseth, in Heaven, in Earth, and in all Places. This is that mighty One who challengeth the most Just in Acts of Power, Job, Chap. 38, 39, 40, 41. This is he who out∣vieth the greatest Tyrants; raising up Pharaoh, that he might shew on him his Power, Exod. 9. This is he to whom the Righteous ascribe Power and Dominion, Rule and Government; His Kingdom ruleth over all, Psal. 103. 19. This is he, who though he delegates Power as it pleaseth him, yet shall have all Power delivered up to him, and be all in all: Therefore let us say as we are taught by Christ, Thine (O God) is the Kingdom, the Power, and the Glory, for ever. Amen.

SECT. VIII. God is Omniscient, nothing can be hid from him.

When we say God is Omniscient, we intend both his Prescience, and immediate observation of all things, whether projected or done. As to God's fore-knowledg, thus saith God by the Prophet, Isa. 44. 7. Who, as I, shall call, and declare it, and set it in order for me, since I appointed the Ancient People? and the things that are coming, let them shew unto them. By this Speech God proves himself to be the only true God, declaring hereby that no other could know these things as He, they being the things determined by his own Will, and wholly inscrutable as to any created being. To the same purpose is that passage, Isa. 45. 21. Tell ye, and bring them near, let them take counsel together; who hath declared this from ancient time? who hath told it from that time? Have not I the Lord? and there is no God else beside me; a just God and Saviour, there is none be∣side me. David setteth forth the Omniscience and Prescience of God very fully, Psal. 139 throughout; O Lord, thou hast searched me, and known me; thou knowest my down sitting and up-rising; thou understandest my thoughts afar off. — For there is not a word in my Tongue, but loe, thou know∣est it altogether. And excludes all created Beings in respect of this Know∣ledg; Such Knowledg (saith he) is too wonderful for me; it is high, I can∣not attain unto it. — Yea, the Darkness hideth not from thee, but the Night shineth as the Day; the Darkness and the Light are both alike to thee. Herein is the Wonderful Wisdom of God held forth, in that he knoweth our Thoughts before they be ours, yea, hundred of years before the Creature hath any being at all; Thine Eyes did see my Substance, yet be∣ing unperfect, and in thy Book all were written, which in continuance were fashioned, when yet there was none of them, vers. 16.

As to his present observation of all things, we do not suppose that God knoweth things gradually, or by degrees, for that would argue im∣perfection

in God: But when we find things spoken to us, sounding that way, as in Gen. 18. 21. I will go down now, and see now whether they have done altogether according to the cry of it, which is come up un∣to me; and if not, I will know. For these words are fitted to our capa∣city, and do teach us that God is slow to anger; and therefore seems to take no notice of many things; not that he is in any-wise ignorant, for it is written, Heb. 4. 12. All things are naked and open before him with whom we have to do. And Prov. 15. 11. Hell and Destruction are before him, i. e. he knows whatsoever is there. How much more the Hearts of the Children of Men. And what can be supposed more occult or hidden than Hell, Destruction, and the Hearts of Men? and if all things be na∣ked and open before him, then nothing can be hid from him. And the same is confirmed by rational demonstration; He that made the Ear, shall not he hear? He that gives Man Understanding, shall not he know? And he that made the Eye, shall not he see? It is therefore irrational to think, that any Ignorance is incident to the most High; wherefore he is Omnis∣cient.

SECT. IX. God is Just, there is no Unrighteousness in him.

It is a very important Question of the Apostle; Is there Unrighteous∣ness with God? how then should he judg the World? Shewing the dreadful absurdity of not believing God to be Righteous altogether, an Opinion too common among Men.

1. This Justice or Righteousness whereof we now speak, must not be taken as a thing only attributed unto God, but as that which is essential to him, and without which he would cease to be God. Dan. 9. 7. O Lord, Righteousness belongeth unto thee. — Ascribe ye Righteousness unto our God. Our Blessed Saviour gives this Appellation to his Father with great solem∣nity, John 17. 25. O Righteous Father. And so do the Holy An∣gels, Rev. 16. 5. Thou art Righteous, O Lord, which art, and wast, and shalt be.

2. His Righteousness is and shall be best known by his Judgments; For whilst he suffereth long, Evil Men say in their Heart, the Lord will not do Good, neither will he do Evil: And God knowing their Thought, detects them, Psal. 50. These things hast thou done, and I kept silent; thou thoughtest that I was altogether such an one as thy self; but I will reprove thee, and set thy sins in order before thine eyes. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. And thus is the Lord known by the Judgment which he executeth. Yea, the Heavens shall declare his Righteousness, for God is Judg himself, Psalm. 50. 6.

3. In that we say there is nothing Unrighteous in him, we hold that Unrighteousness had no being from God, being indeed a privation, as the shutting out of Light causeth Darkness; but there is no privation in God, he is the same yesterday, to day, and for ever. The Righteousness of Men is mutable, it being no part of their Essence or Being; but in God,

to be Righteous, is the same as to be God, and therefore he is called Righteousness it self, the Lord our Righteousness. Like as it is said, God dwelleth in the Light, so it is as truly said, That God is Light, and in him is no Darkness at all, 1 John 1. 5.

SECT. X. God is very gracious, full of Mercy, no Cruelty in him.

The Knowledg of God, as he is merciful, is the ground of all Hope to poor Sinners; without this there is no coming to God. Psal. 130. 3, 4, 7, 8. If thou, Lord, shouldst mark Iniquity; O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared. Let Israel hope in the Lord, for with the Lord there is Mercy; and with him plenteous Redemption: and he shall redeem Israel from all his Iniquities.

As we have shewed that Righteousness belongeth to God, so 'tis said that Mercy belongeth to him also, Dan. 9. 9. Which glorious Attribute he hath always displayed to the Children of Men, though not always in the same manner. To Adam, Gen. 3. 15. yea, to Gain himself, Gen. 4. 7. If thou dost well, shalt thou not be accepted? This Negative Interrogative concludes in the Affirmative, viz. Thou shalt be accepted if thou dost well. Thus timely did God lay a Foundation, whereon to build a sure belief, that he is gracious to all Men, even so as to accept their Sacrifice if they do well.

It was the Grace of God that moved him to warn, and wait upon the Old. World so many years as the Ark was a preparing, and therefore cal∣led the Long-suffering of God, 1 Pet. 3. 20.

The Covenant made with Noah, is full of God's Grace, and establish∣ed as a Merciful Covenant for ever, Gen. 9. and no part of it annulled to this day, but confirmed rather by the Covenants delivered since. When Men had greatly Corrupted themselves, and Darkness had spread it self over the Earth, God sets up the Light of his Grace in the Cove∣nant made with Abraham, for the Comfort of all Nations. Gen. 12. 3. I will bless them that bless thee, and Curse them that curse thee, and in thee shall all Families of the Earth be blessed.

When the Lord brought Israel out of Egypt, then again he proclaimed his Name to be the Lord: The Lord God, Merciful, Gracious, abundant in Goodness and Truth, Exod. 34. 6. David sets forth this Gracious At∣tribute, to be from Everlasting to Everlasting, Psal. 103. And his ten∣der Mercies to be over all his Works, Psal. 145. 9. His Works and good Providence shew forth the same, insomuch that all Nations are with∣out Excuse, Acts 14. 17. Yea, his making of one Blood all Nations, to dwell upon the face of the Earth; his appointing the bounds of their Habitations, is, that they might seek the Lord and find him, Acts 17 26, 27.

But the most ample Demonstration of the Grace and Mercy of God, is that which hath appeared in the Lord Jesus Christ, full of Grace and Truth, Joh. 1. 12. And as it is written, When we were without Strength, in

due time Christ died for the ungodly, Rom. 5. 6. And again, God com∣mended his Love unto us, in that whilst we were Enemies, Christ died for us.

This is the Root-Grace, from whence all our Graces spring, 1 John 4. 10. Herein is Love, not that we loved God, but that he loved us, and sent his Son into the World, to be a Propitiation for our Sins. And again, We love him, because he first loved us, 1 John 4. 19.

This Grace, Favour, and Love of God, is of large Extent, every Man hath an Interest in it, Heb. 2. 9. And truly, should any Man be born into the World, since Sin entered into the World, it had been hap∣py for that Man he had never been Born, rather than to have no share in God as he is Gracious; the vilest Creature on Earth, would be more engaged to God than such a Man. But to divert all Conceits of that kind, viz. That there is no Grace extended to some Men. Let us hear what the Record of Truth saith: The Grace of God which brings Salva∣tion, hath appeared to all Men, Tit. 2. 11. But after what manner, or measure, we need not much enquire (but rather to mind what it teach∣eth us, ver. 12.) However, so Gracious was God to the whole World, as that the Propitiation, or Atonement in the Blood of Christ, is for them all, 1 John 2. 2.

The Method in which God will judg the World, shews his Mercy, Grace, and Goodness to the whole World: For such as had not the Law, shall be judged without the Law; and they that sinned in the Law, shall be judged by the Law. See the Graciousness of God in this: He will not exact that of Men, they never had from him; he will not enter into Judgment with the Gentiles, on the same Terms that he will judg the Jews, they had five Talents to the Gentiles one; the Improvement is not expected to be equal, but the Non-improvement according to each Mans proportion, shall justly incur the Censure of the Judg. Yet nei∣ther doth he in Judgment exact the utmost Mite; for if so, where were his Mercy? he remembreth that we are but Dust, Psal. 103. 14.

Excellently doth the Apostle set out the Grace of God, in the Nature and Extent of it, Rom. 5. 20, 21. where, having shewn how much, how greatly the Gift by the Second Adam, outvies the Loss we had by the First Adam; he then shews the use of the Law, That it entred, that Sin might abound, or appear exceeding Sinful (for by the Law is the know∣ledg of Sin). At length he displays the Mercy of God, saying, But where Sin did abound, Grace did much more abound: That as Sin had raign∣ed unto Death, (which sure is general enough) even s•…•…ight Grace raign through Righteousness unto everlasting Life, through Jesus Christ our Lord.

Whereas, we say, there is no Cruelty in God; hereby we do exclude in our Thoughts and Belief in God, all such Notions as tend to impeach the great Attribute of his Mercy and Grace, viz. As to think that he made any Men, or Angels, with purpose or design to cast them into Hell. Such Cruelty is so contrary to the Nature of God, that he doth not only dis∣claim it as a thing not in him, Isa. 27. 4. but holds it in Execration by his Word, where ever it is found: Gen. 49. 7. Cursed be their Anger, for it was fierce, and their Wrath, for it was Cruel: Proclaiming the sentence of

Death against such as exercise Cruelty, Ezek. 18. 18. As for his Father, because he cruelly oppressed, — he shall die in his Iniquity. He that thus severely condemns Cruelty in his Creature, must not be supposed to be cruel to him himself; for all the Vertues that are found in us, are origi∣nally in God. But more of these things in due place.

SECT. XI. God only is Perfect, so as no Imperfection is in him.

All created Beings are dependent upon their respective Causes, and therefore the most Perfect of them have their Imperfections, and yet all have Dependence upon God, Acts 17. In him we live, move, and have our being. It is he that bears up the Universe, Psal. 75. 3. The Earth, and the Inhabitants thereof are dissolved; I hear up the Pillars of the Earth. We have shewed before, that the Perfection of the Almighty, cannot by searching be found out, whereas the perfection of Created Things is comprehensible and finite: Psal. 119. 69. I have seen an end of all Perfe∣ction, (saith David) but thy Commandment is exceeding broad. God and his Word, have a Perfection beyond the reach of David. Because therefore we cannot find out the Perfection of God, (though we know he is Perfect) we are referr'd for a competent Discovery thereof, to his Way and Word, Psal. 18. 30. As for God, his Way is Perfect, the Word of the Lord is Tried. Psal. 19. 7, 8. The Law of the Lord is Perfect, con∣verting the Soul: The Statutes of the Lord are pure, making Wise the Sim∣ple. And to his Works, Deut. 32. He is a Rock, his Work is Perfect, for all his Ways are Judgment; a God of Truth, and without Iniquity, Just and Right is he.

And indeed, who can contemplate the mighty of Works of God, but must ascribe Perfection to him? whether we consider his Works of Crea∣tion, or Providence, the great and wonderful Frabrick of Heaven and Earth; the deep and wide Sea, with innumerable Creatures therein found, do abundantly set forth the Infinite Wisdom and Power of the great Architect, or Builder, of this admirable Frame.

We are referr'd also to his Will, according to the Counsel whereof all Things shall stand, and he will do all his Pleasure, Rom. 12. 2. Be not conformed to this World, but be ye transformed by the renewing of your Minds; that you may prove what is that good, and acceptable, and perfect Will of God: And so to acquiese therein, because it is Perfect. Thy Will be done on Earth, as it is in Heaven, Mat. 6. 10.

We are also referr'd to the Gifts of the Spirit of God: for every good and perfect Gift is from him, James 1. 17. And as the things of a Man are not known to any Man, but the Spirit of Man which is in Man; so the things of God knoweth none, but the Spirit of God, which search∣eth into the deep things of God.

Which Spirit the Servants of God have received, that by it they may know the things that are freely given them of God, and so know more of the Perfection that is in God: Who is absolute in all the Perfections

of Wisdom, Power, Mercy, Justice, &c. and none beside him; for there is none Perfect save the Lord.

SECT. XII. His place of Residence is in Heaven, yet not confin'd to Place.

1. Did not the prodigious Opinions of some, give occasion to insist upon this Particular, yet were it necessary to understand somewhat here∣in; for it must needs be a great stay to the Soul, to know where to find his God. God therefore, by his Holy Child Jesus, hath fully set forth the verity of our Proposition, when he teacheth us to pray after this man∣ner: Our Father which art in Heaven, &c. And by his own Example, who in Prayer, did frequently lift up his Eyes to Heaven, John 17. 1. And by his Ascension declared the same, when a Cloud received him out of the sight of his Disciples, Acts 1. 9. whereby he fulfilled the Word which he spake, saying, I ascend to your God, and my God, to your Father, and my Father. By Heaven, in the words of our Saviour, we must necessa∣rily understand the Created Heaven, that which he made in the Begin∣ning of the World, Gen. 1. 1. sith the Circumstance of the Place, and the equity of the Words, will not bear a Figurative Interpretation; in which sense sometimes the word Heaven is used. For had our Saviour intended the Church, or the Heavenly Vertues in himself, he needed not have lift up his Eyes. But I am not now to dispute Opinions, but to prove the Proposition: And thus saith the Lord by the Prophet, Isa. 66. 1. The Heaven is my Throne, and the Earth is my Footstool. So Acts 7. 49. Our Blessed Saviour informs us, that there is joy in Heaven over one Sinner which repenteth, Luke 25. 7. which he interprets himself, to be in the presence of the Angels of God, ver. 10. And when Stephen, lifting up his eyes stedfastly into Heaven, and saw Jesus Christ sitting on the Right-Hand of God; doubtless the Apparition was according to the common acceptation of such Expressions, God Almighty by these Passages giving us to understand, where his Glorious Presence is more especially resident. According to that in David, Psal. 123. 1. Unto thee lift I up mine eyes, O thou that dwellest in the Heavens. And when Solomon had built an House for the Name of the Lord, he makes his prayer of Dedication to God in the Heavens, as his proper Dwelling-Place, 1 Kings 8. 39. — Then hear thou in Heaven, thy Dwelling-Place, and forgive, &c.

2. God is not Confin'd to place. Although the most High God hath chosen Heaven for the Place of his Glorious Presence and Residence, yet doth not that holy Habitation so contain him, but that according to his Pleasure, he is present in every Place, as David witnesseth, Psal. 139. 8, 9, 10. Whither shall I go from thy Spirit? And whither shall I flee from thy Presence? If I ascend to Heaven, thou art there; if I take the Wings of the Morning, and dwell in the uttermost parts of the Sea, even there shall thy Hand lead me, and thy Right-Hand hold me. And truly, when we consider the Sun in the Firmament of Heaven, which is but a

Created Body, yet presents it self by his radiant Beams to the Universe in so little time as we know; it cannot be incredible that he that made it, should and doth present Himself more universally. And this Solo∣mon well understood, and therefore saith, 1 Kings 8. 27. The Heavens, even the Heaven of Heavens cannot contain thee. And though it is most true, that the High and lofty One inhabiteth Eternity, and dwelleth in the High and Holy Place, yet with him also that is of a humble and con∣trite Spirit, Isa. 57. 15. In the first, he dwelleth by his Glorious Pre∣sence; in the latter, by the Spirit of Grace. Ephes. 2. 22. Ye are built up an Habitation of God through the Spirit. After this manner his Church is his Rest, and there will he dwell for ever, Psal. 68. 16.

SECT. XIII. Nothing can be done without God's Providence, though contrary to his Will.

How much the Holy Will of God is contradicted, by the Instigation and Actions of Devils and Wicked Men, is so notorious throughout the Word of God, and the whole World, that it needs no demonstration, seeing it is impossible for him that is perfectly good to will any wicked thing. Jer. 2. 5. What Iniquity have your Fathers found in me? Jam. 1. 13, 14. God tempteth not any Man, but every Man is tempted, when he is drawn away of his own Lust, and enticed. It is granted, by those that hold the Secret Will of God dissonant from us, (which because Secret we shall not dispute) 1. That the revealed Will is good, because it com∣mands Good only, and makes us good, and leads us to the Everlasting Good, even Heavenly Blessedness. 2. It is acceptable, because nothing is pleasing to God, which is not agreeable to his Will; and that doth highly please him, which accordeth with his Law and Gospel. 3. Perfect, because it containeth all things belonging to Perfection, &c. To all this we willingly subscribe. But to call God's Permission, his Will, we suppose to be dangerous; for though he permit or suffer men to do evil, yet he in no wise willeth it, but willeth the direct contrary; as appears in his severe threatning of Adam, and in him all Mankind, with Death, if he did contrary to his Will, Gen. 2. 17. The like to Noah and his Sons, Gen. 9. and in them all Generations of Men that were to succeed them. How frequently doth he rebuke his Ancient People the Jews for this, and would divert them from that which is contrary to his Will (which yet he permitted) with great intreaty, Jer. 44. 4. O do not this abominable thing, which I hate. To which agrees the consent of all Holy Writers resulting in this, That this is the Will of God, even your Sanctification; and that you abstain from Fornication, 1 Thess. 4. 3.

2. When we say, that nothing comes to pass without God's Providence, * 1.46 We do not mean (as some) That God hath eternally determined, and that unalterably, all things to be that have been, and that all things are deter∣mined by him which are; and that all things shall be, which shall be. For who dare once imagine that God should unchangeably decree, or decree at all? The manifold Acts of Villany that have been, are, and will yet

be done in the World: this must unavoidly make him the Author of Sin, and Men, and Devils, the Executors only of his Decrees, which God forbid.

And though it is true, that a Sparrow falls not to the Ground without his Providence, i. e. not without his Permission; yet hath he not decreed eternally that it shall be at such or such a time, or in any cruel way, as it often falleth out directly contrary to his Will, Deut. 22. 6. It hath pleased God so to constitute the Creation, especially Mankind, as that he is capable of doing well or ill, and hath left him to a certain kind of Liberty and Power in his Actions: and how he will exercise the same, is not unknown to God; yet Man is not inevitably compelled (ordinarily) to do this, or forceably restrained from doing that.

We therefore say, That the Providence of God, without which no∣thing is done, is only his fore-knowledg and permission, in respect of all the wickedness which is done; and after that manner may he only be said to determine in cases of that Nature; that is, he determines not to hinder by his restraining such Iniquity, knowing how to advance his Glo∣ry another way, even by punishing the disobedient. Levit. 26. 23, 24. And if ye will not be reformed by me, by these things, but will walk contra∣ry unto me; then will I also walk contrary unto you, and punish you yet se∣ven times for your sins.

But in all good Actions the case is far otherwise: for he doth not only will and command them to be done, but also co-operates to the doing thereof. It is he that worketh in you, both to will and to do of his good plea∣sure. Isa. 26. 12. O Lord, thou wilt ordain Peace for us, for thou hast wrought all our works in us.

I can do all things through Christ strengthening me. Heb. 12. 1, 2. He is the Author and Finisher of our Faith. John 15. For without me ye can do nothing. And therefore to him alone is the Glory due of all that is done well. But on the contrary, the dishonour of all evil Actions is due to Satan, and Wicked Men, the Authors and Actors thereof. 1 Sam. 24. 13. Wickedness proceedeth and cometh forth from the Wicked, as saith the Proverb of the Ancients. John 8. 44. You are of your Father the Devil; and the Lusts of your Father ye will do. He was a Murtherer from the be∣ginning, and abode not in the Truth, because there is no Truth in him. When he speaketh a Lye, he speaketh it of his own, for he is a Lyer, and the Fa∣ther of it.

SECT. XIV. It is unlawful to form any shape or image of God, so much as in our minds.

What Shape or Form the Invisible God possesseth, in respect of his Existence, is a thing which we ought to be ignorant of, he having not revealed it. And though Moses is said to see his back-parts, Exod. 33. 23. yet neither is the Form thereof declared by Moses, or any other Mor∣tal beside him.

How severely God warned Israel, to remember that they saw no simi∣litude in Horeb, and that they should therefore never attempt to make

any similitude of it is evident, Deut. 4. 12, 15, 16, 17, 18, 19. Take ye therefore good heed unto your selves, for you saw no manner of Similitude on the day that the Lord spake unto you in Horeb, out of the midst of the Fire; Lest you corrupt your selves, and make you a graven Image, the similitude of any Figure, the likeness of Male or Female, the likeness of any Beast that is on the Earth, &c. And lest thou lift up thine Eyes to Heaven, and when thou seest the Sun, and the Moon, and the Stars, even all the Host of Hea∣ven, shouldst be driven to worship them, and serve them, which the Lord thy God hath divided unto all Nations under Heaven.

Notwithstanding this, great hath been the vanity of Israel, and all Na∣tions in this very Evil, wretchedly faining divers Shapes and Forms of God. Psal. 106. 20. They made a Calf in Horeb, and worshipped the Gol∣den Image. Thus they changed their Glory into the similitude of an Ox that eateth Grass. It were too tedious here to insert the prodigious Shapes of the Gods of many Nations, as set down by Austin de Civit. Dei. In∣deed it is better to suppress the memory of them, than to name them; Remembring also how it is written, Acts 17. 29. Forasmuch then as we are the Off-spring of God, we ought not to think that the God head is like to Silver or Gold, or the works of Mens hands, &c.

Sith therefore no Man can describe the Form of God, respecting still his Essence, for otherwise he hath given a gracious description of him∣self, (as we have seen above) it followeth that we ought not to form in our Minds any similitude of him, (we ought not so to think, saith the Apo∣stle) Isa. 40. 15, 16, 17. All Nations before him are as nothing — as the Dust upon the Ballance, — the drop of a Bucket. To whom then will ye liken God? or what Likeness will ye compare unto him?

To conclude; It speaks much of the Wisdom and Mercy of God, in that he hath kept secret his Glorious Presence from us, in this mortal state partly, for that it would certainly be prophaned many ways; as we see by experience, in respect of those who are on the one hand superstitiously disposed in making Images to Christ, &c. and on the other hand by cursed Oaths, wherein the Eternity, Life, Soul, precious Blood, his Holy Heart, and dreadful Wounds, are abused and blasphemed from day to day, by pseudo Christians. But forasmuch as we know we shall shortly see Face to Face, know as we are known, and be with the Father and the Son where he is, that we may behold his Glory; our present non-enjoyment thereof, may be an occasion of great force, to give all dili∣gence to those Vertues which give entrance into that everlasting Kingdom and Glory, 2 Pet. 1. 11. And in the mean time to be content to be ig∣norant of Him in the things we ought not to know. We read of one caught up into Paradise, who heard things not lawful to be uttered. There are therefore things of an Heavenly Nature, not fit to be known here. Let us strive to be religiously inquisitive after what is knowable only, and then to glorifie God according to what we know of him, and be thank∣ful Rom. 1. lest otherwise he give us up to vile Affections, and strong Delusions, as he did some in days past, Rom. 1. 24. And the same Judg∣ments are extant in our days, for many have changed their Glory for that which is their shame; and as they liked not to retain God in their know∣ledg,

as his Word directs them, hence they justly seem deprived of the knowledg of God, and of Jesus Christ whom he hath sent; attributing the things that are spoken of God, and the Lord Jesus Christ, to some∣thing in themselves, which is the ready way to deny that there is any God at all.

Having thus endeavoured to set forth, in a familiar and plain man∣ner, the knowledg of the Godhead, in respect of the Divine Essence of the Father, Son, and Holy Spirit, and the Attributes by which they make known the Godhead to Men. We shall now, God willing, say some∣what of the Lord Jesus, with respect to his Manhood, and the gracious Offices which therein he performed for the Children of Men. For it is in him only that we are compleat, who is the Head of all Principality and Power, Col. 2. 10. And given to be Head over all things to the Church, the fulness of him that filleth all in all, Ephes. 1. 22, 23.

CHAP. III. Of the Knowledg of Jesus Christ, whom God hath sent to be the Saviour of the World.

SECT. I.

TO know the Lord Jesus Christ aright, in order to Life Eternal, con∣sideration must first be had of the wretched Estate of Mankind, by reason of Sin entring into the World; and that he is unable, of his own strength, to recover his Fall; so that of necessity he must seek an Helper, and one that is able to save to the uttermost, or else be lost eternally. For, that Mankind is design'd to an Eternal Estate, may be understood; From his Creation, being made the Image of God, after his Likeness; and not the least intimation of Mortality attending him, in case he per∣severed in his Integrity; Mortality being threatned upon Disobedience, and not otherwise as we read of.

Secondly, The Redemption of Mankind speaks forth this Truth; for that clearly respects a State of Eternity; and therefore presupposes that the State he lost was such: and as Sin put him out of his former Happi∣ness, so Sin may prevent his attaining the Eternal Happiness held forth by the Redeemer, who hath brought Life and Immortality to light by the Gospel. Not but that God had designed his creature Man to an Eter∣nal Estate before the Gospel was preached; Hence I suppose it is called the Mystery, which from the beginning of the World was hid in God, who created all things by Jesus Christ. So that whether we rightly consider the Creation or Redemption of Mankind, from thence it will appear, that God design'd him for a State of Eternity, and put him into a present capacity to enjoy it: But he falling from that Glory wherein he was sta∣ted, God, who is rich in Mercy, provided for his recovery a more fix∣ed state of Eternity; And by the Gospel doth now let all Men see what

is the fellowship of this Mystery which was hid in God, &c. — To the intent that now unto Principalities and Powers in Heavenly Places, might be made known by the Church, the manifold Wisdom of God, according to the Eter∣nal Purpose, which he purposed in Christ Jesus our Lord, Ephes. 3. 9, 10.

Thirdly, This very thing, that God designed Mankind to an eternal State, is perceivable from the Light which universally Men are endued with: still are they thirsting after something more durable and fixed, than what they have here; and therefore generally they labour for Immortality, though under great mistakes as to the Way by which it's most certainly attained. This is confirmed by the experience of Men generally, and might be evidenced by sundry Testimonies from Heathen Authors, who have excellently discoursed thereof: One Instance shall serve for many.

* 1.47 Hydaspes (agreeing also with Hermes, and Sybilla) saith, That Godly Righteous Men being delivered and severed from the Unrighteous, shall with tears and groans lift up their hands to Heaven, imploring the help of Jupiter, and thereupon Jupiter shall regard the Earth, hear their Prayers, and destroy the Wicked. * 1.48 Which (saith Lactantius) is all true, save one Passage, viz. He ascribes that to Jupiter, which only God shall do.

Again, This may be understood from the attempt of the Devil upon Mankind: for we do not find that he much envies our Mortal Life; And had Adams been such only, what great Conquest had he obtained? For what great matter is it for those that lived an hundred Years ago, whe∣ther some died aged Twenty, or others Forty Years, they are all now in the Dust? No, no, it was a better Estate wherein Man was created; which Satan envied; and therefore by Subtilty, prevailed to bring him out of the Favour and Enjoyment of that God, in and with whom he was now capable to live for ever, and to turn his happy Eternity to an unhappy Eternity, like his own: Here he is found a Murtherer from the Beginning, John 8. 44.

The same may be somewhat felt from the temper of wicked Men. As the thoughts of Eternity torments them, whilst wicked; so they hate above all things, that any Body should labour after it, in the way where∣in it's to be found. Now if God had not designed Mankind to a state of Eternity, the Wicked are the most illuminated, which God forbid.

Lastly, It appears from the temper of good Men; for generally such as are truly Vertuous, are bending their desires to an Eternal State, restless till there. This is certainly true by experience of such as not have, as well as those that have the Sacred Scripture, which seems to inform us, that Man's Original estate, was a state capable of Eternity; and there∣fore that way he hath a kind of Motion, unless he suppress it by Cor∣ruption, and Worldly-mindedness.

By this time we may perceive, that the Fall of Man was no such small thing in the Damage brought upon us; as some conceive; for seeing that the Life fall'n from, or lost, was in it self Eternal: Who may not think, but the Penalty for such a fault may justly be Commensurable, or of the same latitude? However, it was a fair Introduction to it, and had not Grace prevented, might have been sadly experienced. But now hath

Grace prevail'd, and Life and Immortality is brought to light by the Go∣spel, through the Knowledg of Christ, whom to know is our Way to Life; the Knowledge of whom to make manifest, is our present Business, so far as we have attained.

SECT. II. Sheweth that God hath made known his Grace in Christ from the Be∣ginning.

Although God did not speak to the Fathers in times past by his Son, as now he doth in these last Days to us, who have his Sacred Doctrine to contemplate at all times, and in all cases, yet was he made known to such as enquired after him; as it is written, 1 Pet. 1. 10, 11, 12. Of which Salvation the Prophets have diligently enquired, who prophesied of the Grace that should come unto you; searching what, and what manner of time the Spirit of Christ which was in them did signifie, when it testified beforehand the Sufferings of Christ, and the Glory that should follow. And unto Adam was a gracious Promise made of the overthrow of the Ser∣pent, whose Head (or Power) God declared should be broken, i. e. His Victory made null and void, and the Conquest given to the Womans Seed; which is most fitly referr'd to Christ, who was manifested to destroy the works of the Devil. And as in the beginning of the Old World, God thus provided that Men might have hope of Salvation; so he left not himself without Witness, as Abel, Enoch, &c. Yea, in the very end of that World, we know Noah was a Preacher of Righte∣ousness. * 1.49 And Christ is said to preach by his Spirit, to them. * 1.50 And thus was the Gospel preached to them that are Dead, that they might be judged according to Men in the Flesh, but live according to God in the Spirit.

As Noah was Christ's Witness to the Old World, so he was to the Be∣ginning of the New, with whom God made a Covenant of Mercy and Justice for all Generations, Gen. 9. 1. to 18. Giving the Rain-Bow for a Token of his merciful Remembrance, even then when Judgment should be impending; and by this preaches that he is a Merciful God to this Day.

When Men had in a manner totally forsaken the Lord again, then God chose Abraham, and delivered to him the Knowledg of his Mercy in Christ, Gen. 12. and declared, the extent of that Blessing should be for all Nations. Thus Abraham saw Christ's Day, and rejoyced, John 8. 56. who doubtless would not fail to reveal it to others; for therefore did God reveal his Will to him, because he knew he would teach others, Gen. 18. 17, 18. After which time, more plenty of Testimonies are found in the Scriptures; as in Deut. 18. 15. A Prophet shall the Lord your God raise up unto you of your Brethren, Him shall ye hear, &c. And to omit the Quotations that might be brought, our Saviour's Method for In∣struction of his Disciples, may serve for all; concerning which 'tis said, Luke 24. 27. And beginning at Moses and all the Prophets, he Ex∣pounded

to them in all the Scriptures, the things concerning himself. It seems then, that in all the Prophets, and in all the Scriptures, God, took special care that the Knowledg of his Son, might be Communicated to the Chil∣dren of Men.

And though all Nations had not at all times the Law and Prophets to read, and to inform them in the Knowledg of Christ, yet it is to admi∣ration what Discoveries were made to many concerning him, and more particularly to the Sybils, * 1.51 whose words as set down by August. de Civit. Dei, I will set down for a Testimony; only first I will set down Augustines opinion of these Sybils, Lib. 18. cap. 23.

In those Days (saith he) Sybilla Erithrea (some say) prophesied. There were many Sybils (saith Varro) but this Sybilla wrote some evi∣dent Prophesies of Christ. — * 1.52 Flavianus, a Learned and Eloquent Man, (one that had been a Consuls Deputy) shewed us a Greek Book, saying they were this Sybils Verses; where in one plaee, he shewed us a sort of Verses so composed, that the first Letter of every Verse being taken, they all made these words.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Jesus Christus, Dei Filius, Salvator.

Jesus Christ, Son of God, the Saviour.

Moreover, * 1.53 Augustine observes out of the works of Lactantius, many Passages of a certain Sybil, which he inserts together thus: Afterward he shall be taken by the ungodly, and they shall strike God with wicked hands, and spit their venemous spirits in his Face. He shall yield his holy Back to their strokes, and take their blows with silence, lest they should know that he is the Word, or whence he came to speak to Mortals: They shall crown him with Thorns, they gave him Gall instead of Vinegar to eat; this Table of Hospitality they shall afford. Thou foolish Nation, that knewest not thy God, but crownedst him with Thorn, and feastedst him with bitterness. The Vail of the Temple shall rend in two, and it shall be Dark three hours at Noon-day; then shall he Die, and sleep three Days, and then shall he arise again from Death, and shew the First-fruits of the Resurrection, to them that are called. All this out of Lactantius, as quoted by Augustine.

And because the Verses you heard of before, are very considerable, I shall here Insert them also.

J In sign of Dooms-Day, the whole Earth shall sweat, E Ever to Raign a King in Heavenly Seat. S Shall come to Judg all Flesh, the Faithful and U Unfaithful too, before this God shall stand, S Seeing him high with Saints, in Times last end.

C Corporeal shall he sit; and thence extend H His Doom on Souls: The Earth shall quite lie waste, R Ruin'd, or'e grown with Thorns, and Men shall cast I Idols away, and Treasure searching Fire, S Shall burn the Ground, and thence it shall enquire T Through Seas and Skies, and break Hells blackest Gates:

S So shall free Light salute the blessed states O Of Saints; the Guilty lasting flames shall burn, N No Act so hid, but then to Light shall turn. N No Breast so close, but God shall open wide, E Each where shall Crys be heard, and Noise beside.

O Of gnashing Teeth, the Sun shall from the Skie F Flie forth, and Stars no more move orderly.

G Great Heav'n shall be dissolv'd, the Moon depriv'd O Of all her Light; Places at height arriv'd, D Deprest; and Valleys raised to their seat:

T There shall be nought to Mortals, high or great. H Hills shall lie level with the Plains, the Sea, E Endure no Burthen, and the Earth as they

S Shall perish, cleft with Lightning. Every Spring A And River burn, the fatal Trump shall Ring V Unto the World from Heav'n, a dismal blast, I Including Plagues to come for ill Deeds past. O Old Chaos through the cleft Mass shall be seen; U Unto this Bar shall all Earths Kings convene; R Rivers of Fire and Brimstone, flowing from Heav'n.

More I find of this nature from the Sybils, but this shall serve. One Passage worth noting, * 2.1 we have in Ludovic. Vives, who gives us an account of the Answer of Serapis to Thules, King of Egypt, in the Wars of Troy; who enquiring of him, Who was most Blessed? Received this answer,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

First God, and then the Son, and next the Spirit, All Coeternal one in Act and Merit.

From whence it is remarkable, that the Knowledg of Christ was not hid from the Heathen, but by Acts of God's Providence they knew much concerning him. There is no doubt, but much more was done on God's part, than either Sacred Writers, or others, give us an account of, under this very Consideration: God did not delight to satisfie the Curious, but to edifie the serious Enquirer. It is certain, we have but an Abridgment of the Doctrine and Works of Christ, no account at all of the Labours of divers of the Apostles; yet here is all the reason in the World, to believe they were mindful of the Trust committed to them. Paul tells us, That the Gospel was Preached to every Creature under Heaven, Col. 1. 23. He doth not tell us in what Manner, or by what Instruments; it's meet we should herein be ignorant in many

things: We may adventure to leave the World to God's Mercy, he will not reap where he hath not sown, nor gather where he hath not strowed. And let us beware, lest whilst we consult the Case of many Nations not known to us, we neglect not the Grace held forth to our selves. As some I fear, because they cannot see how all Men have means afforded to know Christ, they will needs suppose they have none; and then con∣clude, the knowledg of him is not material; or else, that God hath ut∣terly cast away such Nations. Strange Conclusions, from as strange Premises. Let us remember, Secret things belong to the Lord our God; but things revealed, to us, and to our Children for ever, that we may keep all the words of his Law. Deut. 29. 29.

SECT. III. Of the Method wherein we intend to treat of the Knowledg of Christ; chiefly concerning his Humanity, and what he did for Mankind in that capacity.

It is very sadly to be considered, how all the parts of Christian Know∣ledg hath been defaced with Error, and scarce any thing more than this which respects the Knowledg of Christ's Incarnation. Which as it is a great Mystery, 1 Tim. 3. 16. and hard to be explicated in the full Glory thereof; yet it must be acknowledged also, to be intelligible to very low Capacities, because every Christian is particularly concern'd in the knowledg and belief thereof, as ever they look for eternal Life. Wa∣ving therefore the Curiosities of old or later Times, judging it better to suppress in silence Mens various Apprehensions, than to puzzle the Rea∣der with them; we shall content our selves with what is plainly propoun∣ded in the Holy Scripture, and generally acknowledged by sober Christi∣ans, (with little variation) saving that of late, not above thirty years since, some have espoused dangerous Opinions, so dissonant to the com∣mon Faith of Christians, ever since the establishing thereof in the World, that where their Notions are admitted, it is certain the Truth concerning Christ's Incarnation and Resurrection, with the Glory then to follow, will be rejected.

Nor are we here immediately concern'd to treat of the wonderful Uni∣on between the Divine and Humane Natures, in that Heavenly Man the Lord Jesus, whose Name Immanuel, God with us, doth undoubtedly signifie, the uniting of these two Natures, as they never were before that wonderful Conception and Birth of our Saviour, Matth. 2. And therefore must not only signifie God with us, or with our Nature, by the communication of his Spirit; For so he had often been with the Pro∣phets and other Holy Men from the beginning of the World; yea, and by very remarkable signs of his presence, to Abraham and his Seed, who had God nigh unto them, in all they called upon him for: yea, they heard God speak, with audible Voice, out of the Fire, and yet did live. They had also his Presence by special manifestations in his Temple, which sometimes was filled with the Glory of the God of Israel. Yet none of

these might be called God with us, in that excellent way wherein Christ is said to be God with us. And let it be remembred, that this Name * 2.2 Immanuel, as it signifies the Strong God, so it arises from that miraculous Conception and Birth of the Lord Christ, Isa. 9. 6. Mat. 1. 18, &c. Not to his be∣ing filled with the Holy Ghost from the Womb, for so was John the Baptist. Nor to his being sanctified from the Womb, as Jeremiah. Nor from any other manner of the Presence of God in a way of Grace or favour only. Nor yet by miraculous operation, enabling him to the Work of his Ministry among Men; For so God had often been with Moses, as when he smote the Egyptians with so many Plagues, Exod. 9. and divided the Red Sea, and gave Water out of the Rock, and Manna from Heaven in the Wilderness. And such a Presence and Union with God, as to be a fellow-worker together with him could not be all; for so God was with the Apostles themselves, 2 Cor. 6. 1.

Nor can we think, from good grounds, That this Immanuel should sig∣nifie any Created Substance united to us; for the word us, referring to his Humanity, the word God must refer to an higher Nature, than any that was created or made, be it Angel or Spirit, and therefore must needs be real or very God; as it is also written, 1 John 5. 20. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, even in his Son Je∣sus Christ. This is very God, and eternal Life.

And for the more familiar discovery of what is needful to be known of him, specially with respect to his Humanity, we shall observe this or∣der; to shew,

1. That the Christ, the Saviour of the World, did really take a Body of Flesh, and was truly Man by Nature.

2. That according to the Will of God, and his Eternal Wisdom, Christ did, in the place and stead of Man-kind, fulfil that Law by which the whole World stood guilty before God.

3. That he really suffered Death, in that Body of Flesh, for the Sins of the World, out of the free Grace and Love he bore unto the World.

4. That the Righteousness performed by Christ is imputed unto Men, and made theirs through Faith, which worketh by Charity; and this Faith is counted to Men for Righteousness.

5. By the Power of his Godhead he rose from the Dead bodily, and be∣came Victor over all the Power of Death, &c.

6. That this Jesus is invested with all Power in Heaven, and in Earth, and become the Universal Lord of Mankind, and Head over his Church in all things.

7. That Christ shall descend from the Created Heavens, whither he is ascended, in the same Body which was raised from the Dead; to judg and determine the final Estate of all Men and Angels to Eternity, at his Appear∣ing and Kingdom.

8. That in the interim Christ dwells in his Church, by his Holy Spirit,

whose Office it is to lead into all Truth; not to abbrogate what Christ hath taught his Church to observe, nor to introduce a Ministration distinct from that established by the Lord Jesus.

SECT. IV. That the Christ, the Saviour of the World, did really take a Body of Flesh, and was Man by Nature.

The truth of this Proposition is evident; 1. From the Prophecies which went before of him, Gen. 3. 15. He is called the Seed of the Woman; and nothing can be so called which is not of Humane Nature, unless in an allegorical or figurative sense; which here must not be admitted, be∣cause it would certainly expose us to great uncertainty in the most im∣portant business of our Salvation; and no Man shall be able to determine securely what is the undoubted meaning thereof.

2. When God promised, Gen. 12. That in the Seed of Abraham all Nations should be blessed; it cannot with any fairness be denied, but that it is plainly interpreted of his Seed according to the Flesh, and referr'd to the Lord Jesus; Gal. 3. 16. Now to Abraham and his Seed were the Promises made. He saith not, And to Seeds, as of many, but as of One, and to Thy Seed, which is Christ. And again, Heb. 2. 16. For verily he took not on him the Nature of Angels, but he took on him the Seed of Abra∣ham.

3. When God promised to raise up unto Israel a Prophet like unto Mo∣ses, Deut. 18. 18. of their Brethren, he plainly intends it of their Es∣sence and Nature; Rom. 9. 5. Whose are the Fathers, and of whom as con∣cerning the flesh Christ came, who is God over all, blessed for ever. For otherwise it could not be of them, if of a distinct Nature from them.

4. When the Prophet saith, Behold, a Virgin shall conceive, and bring forth a Son: the words are not delusory, as if it should only seem to be a Conception, but was really so; and how that should be, without a real participation of her Substance, the Holy Scripture doth not, neither can Philosophy determine: And if here we admit of a Trope or Figure only, we are still exposed to such uncertainty as will undermine the Faith of Christianity.

5. The reality of the accomplishment of these Prophecies, doth confirm our Interpretation of them; for as it is said, the Power of the Highest should overshadow the Holy Virgin, and the Holy Ghost should come upon her; so she did Conceive in her Womb, went her months with Child, and had a Son born of Her, who is also called the Fruit of her Womb: which could not truly and properly be said, but as the Lord Jesus was made of her Substance; as it is said Gal. 4. 4. But when the fulness of time was come, God sent forth his Son, made of a Woman, made under the Law.

6. Christ's receiving Nutriment from her Breasts, as other Children from their Mothers; his growing from an Infant-state to Manhood; his being subject to his Parents; his frequent Eating, Drinking, Sleeping,

and wearisomness in Labour and Travail; are all evidences of the reali∣ty of his Manhood. And last of all;

7. His Death doth most plainly shew that he was really Man, mortal, i. e. subject to death even as we. Heb. 2. 9. We see Jesus made a little lower than the Angels for the suffering of Death. Acts 2. 23. Him being delivered by the determinate Counsel and fore-knowledg of God, ye have ta∣ken, and by wicked hands have crucified and slain. John 19. 33. — They came to Jesus, and saw that he was dead already; — Then took they the Body of Jesus, and wound it in Linnen Clothes. — There laid they Jesus, to wit, in a new Sepulchre. Rev. 1. 18. I am he that liveth, and was dead. Now then considering that the Angelical Nature was too sublime to taste of Death, which was the Punishment due for our Sin, with the condemning Power and Curse of the Law: then a Nature more sublime could not die for us; though the Divine Nature might sympathize with the Humane Nature in his Sufferings for us: so then there is no other Nature, but that which is Humane (except bruit Animals) whereof he could partake, and it was Man whom God design'd to redeem. And as by Man came Death, by Man also came the Resurrection from the Dead. Or, if there be any other Nature than these mentioned, whereof Christ may be supposed to partake, yet that is wholly unknown to all Men; and to say he did par∣take of it, is nothing else but to say we know not what.

We conclude therefore, That it is the security of God's People, to rest in these Testimonies before recited, with other such; as, Remember that Jesus Christ is of the Seed of David, &c. 2. Tim. 2. And knowing that God had sworn with an Oath to him, That of the Fruit of his Loins, ac∣cording to the flesh, he would raise up Christ to sit on his Throne, Acts 2. 30. Concerning his Son, Jesus Christ our Lord, who was made of the Seed of Da∣vid according to the flesh, Rom. 1. 3. Taking them also in the most pro∣per and open signification, or otherwise, we are inevitably entangled in such Difficulties as no Man can assoyl, how-ever things may be coloured with flourishes and subtilties.

SECT. V. According to the Will of God, and his Eternal Wisdom, Christ did, in the place and stead of Mankind, fulfil that Law, by which the whole World stood guilty before God.

How deeply Mankind stood indebted to the Righteous God of Heaven and Earth, and how unable he was to pay that score; and how conse∣quently he must inevitably undergo the eternal displeasure of God, with the malediction of his Righteous Law, is excellently set forth, Rom. 3. 9, &c. Are we better than they? No in no wise: for we have before charged both Jews and Gentiles, that they are all under sin; As it is written, There is none Righteous, no not one. — They are all gone out of the way, they are altogether unprofitable, there is none that doth good, no not one. — Now we know, that what things soever the Law saith, it saith to them that are un∣der the Law; that every Mouth may be stopped, and all the World may become subject to the Judgment of God. Therefore by the Deeds of the Law shall no

Flesh be justified in the sight of God; for by the Law, is the knowledg of Sin. So then, we see there is a Law, by which the whole World stands Guilty; and upon that account, subject to the Judgment of God. It matters not then for the Mode, or Circumstances, under which the Law is given, they both fall short before God. He hath therefore shut up all in Unbelief, or concluded all under Sin; and surely we may conclude, it is, that he may magnifie his Mercy unto all, even to the whole World in this case, as well as to the Jews, Rom. 11. 32.

And as he, even so we, have reason to ascribe Wisdom to God, for it hath appeared Wonderfully; he having designed to magnifie his Mercy in Christ, as the only Physician to Cure the Malady of Mankind, would certainly provide a Plaister commensurable with the Sore, that none may cry out and say, I am undone, I am wounded with the unavoidable wound of Mankind: And there is no Balm for me, the Physician hath made the Plaister so narrow, that Thousands, and ten Thousands, can∣not possibly have Healing by it; nay, he hath determined to see us perish without any Remedy. Alas! there is none to save us, neither could we come whole and sound into the World; we are born to be destroyed, and destroyed we must be. To quell which hideous (and indeed most just) complaint (if indeed God had not in his Wisdom provided Relief for them): Behold, thus saith the Lord, Isa. 45. 22. Look unto me, and be ye saved all the ends of the Earth: for I am God, and there is none else. Therefore seek to me, and none but me, and ye shall be saved: for I am God; even such a God as delight to save, but not to destroy. Ezek. 18. 23. Have I any pleasure at all in the death of the Wicked? This is good and acceptable in the sight of God our Saviour; who will have all Men to be saved, and come to the knowledg of the Truth, 1 Tim. 2. 3, 4.

When we are bid to behold the Lamb of God, which taketh away the Sins of the World, John 1. 29. are we to except any Person in the World, or the greatest part of the World? God forbid. Are they all become guilty per force (except Adam) and have none to justifie them? Where is then the Lamb? Behold, here is Fire, the Wood, and the Knife, but where is the Sacrifice, may many say, if indeed the Lamb of God died not for them? But the Holy Ghost resolves the Query to the full, 1 John 2. 2. He is the Propitiation for our Sins, and not for ours only, but also for the Sins of the whole World.

Acts 17. The Apostle speaking of Mankind, indefinitly declares that they are all the Off-spring of God. And can we think that he will har∣den himself (like the Estridg) against his Off-spring, as though they were not his? We which are evil by Nature, would not so deal with our Off-spring; and surely God transcends us in all Goodness whatsoever.

Under the Parable of the Creditor, and the two Debtors, Luke 7. 40. may fitly be understood Jew and Gentile, even whole Mankind; and some Expositors do take it so. Now they were both in one Predica∣ment in this; they had nothing to Pay, though the Debt was not equal. Now the Kingdom of Heaven is compared to him that takes an account of Persons thus engaged, Mat. 18. 21. to 28. Now, saith our Saviour, when they had nothing Pay, he frankly forgave them both, viz. cau∣sed

the Bond to be cancell'd by which they stood obliged, nailing it to his Cross; requiring them in their Capacity, to do likewise one unto an∣other, and to love him.

And from hence, that all Men are bound to love Christ, as their indi∣spensable duty, under pain of Anathema, or Execration; Maran-atha, till the Lord come (or, as some) even for ever, 1 Cor. 16. 22. Hence we justly infer, that God in Love gave Christ for all Men, even to bless them, in turning every one of them away from their Iniquities, Acts 3. ult. And shew me the Man which ought not to love Christ, and then I will shew the Man whom Christ did not love. But if all Men are bound to love him, then it's certain the Will of God was, that his Love should extend to them: For we love him, because he first loved us. And herein is Love, not that we loved God, but God loved us, and sent his Son to be a Propitiation for our Sins, 1 John 4. 10, 19. And again, herein perceive we the Love of God, because he laid down his Life for us. The result is this, whom God loved, them Christ died for. All that Christ died for, ought to love him; but all Men ought to love him. Ergo, God loved, and Christ died for all Men, who hath therefore obliterated the condemning power of the Law, by which they were indebted to him; so that according to the Will of God, and his Eternal Wisdom, the Door of Salvation is opened to them, and they exhorted to enter there∣in with thanksgiving, Psal. 100. 1, 2, 3, 4.

SECT. VI. That Christ did really (not phantastically) suffer Death in his own Body, for the Sins of the World, &c.

That the Death of Christ was real, and accomplished in his own Spe∣cifical Body, attended with anguish of Soul, under the burthen of the Sins of Men, and the Wrath of God, is that we have need to re∣member, and hold fast; when we consider how many there be, who labour to divert Men from the true understanding of, and due affiance in the Death and Bloodshed of Christ, which he accomplished at Jerusalem, as if it were not that Death and Bloodshed which brings Life unto the World: They boldly saying, That Blood which cleanseth from Sin, was never seen with mortal eyes; yea, and that nothing which was Mortal, was called Christ. And so would make the Death of Christ, by which he ransom∣ed the World, and the Blood which was shed for Remission of Sins not a real and bodily Death; not real and properly Blood, but a Metaphori∣cal Death and Bloodshed, viz. The suffering of the Spirit, when its mo∣tions are not obeyed, &c.

But this cannot be the mind of the Scripture, in which the Spirit of God informs us, 1 Cor. 15. That Christ Died, was Buried, and Rose again the third Day, according to the Scriptures. For after that man∣ner (I mean his being oppressed because of Sin) he may be said to have Died (if yet it be fit so to speak) ever since Sin was committed, and so daily Dieth still.

Wherefore by our asserting the reality of Christ's Death, we design to give testimony to his Death upon the Cross, Mat. 27. and only that, as being that, and only that, wherein the price of our Redemption is con∣cern'd; as it is written: Christ hath redeemed us from the Curse of the Law, being made a Curse for us; as it is written, Cursed is every one that hangeth on a Tree, Gal. 3. 13. And again, In that he died, he died unto sin once, Rom. 6. 10. And again, Once in the end of the World hath he Appeared, to take away sin by the Sacrifice of Himself, Heb. 9. 26. Not that he often suffered; yea, that we might especially remark the Reality of his Dying for us, the Holy Ghost hath set a special remark upon the reality of the effusion of his precious Blood, John 19. 33, 34, 35. But when they came to Jesus, and saw that he was Dead, they brake not his Legs, but one of the Souldiers with a Spear pierced his side, and forthwith came there-out Blood and Water. And he that saw it bare Record, and his Record is true; and he knoweth that he saith true, that ye might believe. Surely, the Lord foresaw that some would hesitate about the reality of this Bloodshed for Remission of Sin, and therefore hath made as strong provi∣sion against that Error, as can be delivered in Sacred Scripture. It is needless to multiply Scriptures to prove this thing further; yet may it not be altogether unuseful to note, how certainly this thing was known to the World, even among the Enemies of Christ, who therefore contemned him, as the Pharisees did before them, Mat. 27. 41, 42. who were so sensible of the reality of his Death, that they exulted over him, saying, He saved others, himself he could not save: let him come down from the Cross, &c.

* 2.3 That Christ was put to an Ignomious Death (saith Hugo Grotius) is no uncertain Report, but so manifest, as that the Enemies of Chri∣stians will avouch the same. The memory of it was so fresh among the Infidels for 300 Years after, as the Queen-Mother to Constantine, hear∣ing of her Son's conversion to the Christian Faith, sent him her Letter, wherein she laid great folly upon him, in that he would place his con∣fidence in such a Man as suffered himself to be nailed to a Cross of Wood.

Thus the preaching of the Cross (to wit, Christ Crucified upon the Cross) was foolishness in the judgment of the Wise and Noble: But God forbid that we should glory in any thing save in the Cross (i. e. the Sufferings) of our Lord Jesus Christ, by which through Faith, we are reconciled to God.

Certainly, there is no other Death of Christ to be named, than that which he suffered upon the Cross, he being no way subject to Death, but as he was the Man Christ. It is therefore great Vanity, to talk of Christ being dead in Men (as some do speak in our days); for having once died, he dieth no more, Death hath no more dominion over him. Besides, should we allow a little this groundless Notion, to see what the end thereof will be; yet how should such a Death (I mean Mens opposing the Spirit of Christ) be the Redemption of the World? is the World Redeemed by the Spirits being opposed? Sure, this is the Death that crys for Vengeance, if any thing do, Acts 7. 51. Or, how are Men

said to be reconciled to God by such a supposed Death; for so we are said to be by the Death of his Son. Surely, such a Death ever did, and ever will produce another Effect, even a separation between God and Men, Isa. 59. 2.

Avoiding therefore these Vanities, let us rejoyce in the Loving-Kind∣ness of God, who spared not his own Son, but delivered him to Death for us all; so being justified by his Death, we shall be saved by his Life. Rom. 5. 10. For if when we were Enemies, we were reconciled to God by the Death of his Son; much more being reconciled, we shall be saved by his Life.

SECT. VII. That the Righteousness of Christ, is imputed to Men, and made theirs through Faith which worketh by Love, and this Faith is accounted un∣to Men for Righteousness.

How it cometh to pass, that any should take the Righteousness of Christ's Performances, or actual Obedience, to be designed by God on∣ly as an excellent Pattern, or Examble to Men, is not easie to conceive. When we consider, 1. That we had very excellent Presidents before his coming, such as is hard for us to imitate; whose Examples also even to this Day, remain Patterns to us, James 5. 10. Yea, and since his As∣cension, his Apostles are very excellent Presidents, even such as few (if any) can fairly pretend to follow. Surely Christ did nothing in vain, or without great need on our part; and yet so eminent was the Pattern of the first Witnesses of Christ, in the Ministration of the Go∣spel, that they even seem to have followed Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or step by step, both in active and passive Obedience; at least so far, as that it may seem sufficient for our Example. Now if Christ should be called our Righteousness, only because he is our Pattern, he alone could not be cal∣led our Pattern; and consequently, he alone would not be called our Righteousness. But seeing Christ, and Christ alone, may truly be said to be our Righteousness, Jer. 23. 6. we must therefore look upon his Righteousness to be of far greater Concernment to us, than the Righte∣ousness of the most holy Saint that ever yet lived; nor will it be easie to do this, unless we hold to that Article, The imputation of Christ's Righte∣ousness to Men. And in this case, it's easie to demonstrate the Trans∣cendent Advantages that accrue to us from his Righteousness, and from his only: For where are we bid to look to the Saints for Righteousness? Or where are they said to be made of God unto us Righteousness? Or where are they called our Righteousness? But unto Christ we are thus directed, Isa. 46. 12, 13. Hearken unto me ye stout-hearted, that are far from Righteousness. I bring near my Righteousness, it shall not be far off; and my Salvation shall not tarry. Isa. 45. 24, 25. I have sworn by my Self, the word is gone out of my Mouth, — every Knee shall how, &c. Sure∣ly, shall one say, In the Lord have I righteousness and strength; even to him shall Men come. — In the Lord shall all the Seed of Israel be justified, and shall glory. This place is applied to Christ, Phil. 3. who is also said to

be made of God unto us Righteousness (as well as) Redemption, &c. 1 Cor. 1. 30, 31. That according as it is written, Let him that glorieth, glory in the Lord.

Righteousness is two-fold, our own Righteousness, (or the Righte∣ousness of the Law) and that which is called the Righteousness of * 2.4 God, Phil. 3. 9. — And be found in him, not having on my own Righteousness which is of the Law, but that which is through the Faith of Christ, the Righteous∣ness which is of God by Faith. Again, The Righteousness of God without the Law, is manifested, being witnessed by the Law and the Prophets, Rom. 3. 21. That is, God hath now, in respect of us, cancelled the Law, which stood as an hand-writing against us, and was contrary to us, nail∣ing it to the Cross of Christ. And hath manifested, or shewed forth a way to be made Righteous without the Law; yea, by which we may be justified from all things, from which we could not be justified by the Law, Acts 13. 39. Of this Righteousness, Paul saith, the Jews were igno∣rant; and going about to establish their own Righteousness, have not submit∣ted themselves to the Righteousness of God, Rom. 10. By submission, in this place, we may not well understand a conforming of our selves to the Precepts of God, (though such submission must be found in us); but this place may be well expounded by Gal. 2. 17. If while we look to be justified by Faith, we our selves are found Sinners. And again, Even we have be∣lieved in Christ, that we might be justified by the Faith of Christ; and not by the Works of the Law, for by the Works of the Law shall no Flesh be justi∣fied. Thus then the whole World being found guilty before God, could not, by any Righteousness which they have done, lift themselves out of that state of Sin and Misery; wherefore God, in the greatness of his love to Mankind, hath laid help upon One that is mighty to save; who brings near his Righteousness, to those that were far from Righteous∣ness, that in him they might have Righteousness through Faith; though in themselves there is too much demerit, to bear the Appellation of Righ∣teousness.

That God imputes Righteousness to Men without Works, is so plain, that it can never be denied. What is thus imputed, is not acted by us, but expresly reckoned as a matter of free Gift, or Grace; and this can be the Righteousness of none but Christ, as it concerns the Gentiles, who have believed through Grace, because no other way can the Righteous∣ness of God be made ours. And this Righteousness of Christ must needs be that which he wrought in the days of his Pilgrimage: for if we take Righteousness as it is essential to the Godhead, it cannot be imputed to Men; For who is Holy as the Lord? 1 Sam. 2. 2. The very Heavens are not clean in his sight, Job 15. 15. And he is more just than to im∣pute us Righteous, if indeed there were no Righteousness to be imputed to us; and there is none Righteous, no not one. Except therefore the Righteousness of Christ be laid hold on, there is no Righteousness to be imputed to Sinners.

Now whether the Passive Righteousness of Christ only, or his Active Righteousness also, be that which is imputed to Sinners, is doubtful to some; but for my part I take it to be both. This is that fine Linnen,

white and clean, which arrayeth the Church of God, Rev. 19. 7. And the best Robe which God puts upon returning Sinners, Luke 15. Nor can I see to what end Christ did so exactly fulfil the Law, if he did it not for us, or in our stead: and so is the end of the Law for Righteousness to every one that believeth, Rom. 10. For though it is true, he was born under the Law, and so stood bound to keep the Law, yet for our sakes he was so born; and consequently all that he did in that capacity, was on our account also, as well as his Sufferings: For the Transgressions com∣mitted against the Law, was he crucified in our place and stead, and so it follows, that the whole Righteousness of Christ, Active and Passive, is reckoned as ours through believing. And how it can truly be said, that the Righteousness of the Law is fulfilled in us, unless it be by Christ's ful∣filling it for us, I cannot at all conceive; sith it is certain, That the Law was a Yoak, which neither we nor our Fathers were able to bear, Acts 15. And though it is true, that Practical Righteousness wrought by the Peo∣ple of God, is a comely, yea, and a necessary Ornament, and may lie within the verge of Rev. 19. 8. Yet this I further say, that it is not so immediately signified in that place, as Righteousness Imputative; because the Righteousness there mentioned, is said to be granted to the Saints, (whereas Practical Righteousness is acquired by Industry); For he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him, 2 Cor. 5. 21. Now certain it is, Christ was made Sin for us only by imputation, for he had no Sin; and as he was made Sin, so are we made the Righteousness of God in him, which must needs be by the free Imputation of his Righteousness to us; for there is otherwise none Righteous, no not one.

SECT. VIII. By the Power of his Godhead he rose again from the Dead bodily, and be∣came Victor over all the Power of Death, &c.

The Resurrection of Christ from the Dead, is that upon which the whole of Christianity depends, 1 Cor. 15. 1, 2, 3, 4, 5. And yet such is the Power of Darkness; that in the very days wherein the Apostles li∣ved, the Faith of some was overthrown in this most important Article. Howbeit the truth of our Proposition is evident, Rom. 6. 4. Christ was raised from the Dead by the Glory of the Father. Destroy this Temple, and in three days I will raise it up, John 2. 19. I have Power to lay down my Life, and I have Power to take it again, John 1. 18. Which also was gloriously performed, Mat. 28. 2. For though his Adversaries covered his Sepulchre with a mighty Stone, and sealed it also, and set a Watch of Souldiers over it, yet by the Power of God the Earth was moved, the Souldiers fainted, and Christ was raised. Being attested first by the An∣gels, who said, Why seek ye the Living among the Dead? He is not here, he is risen; come see the place where the Lord lay, Luke 24. 6, 7. Remem∣ber how he spake unto you when he was in Galilee, saying, The Son of Man must be delivered into the hands of sinful Men, and be Crucified, and the third

day he shall rise again. Which also came to pass, with this glorious Event, That many of the dead Bodies of the Saints arose after he was risen, and went into the Holy City, and appeared unto many, Mat. 27. 52.

The reality and certainty of the rising again of the same Body which was crucified, Christ himself confirms by many infallible proofs, Act. 1. 3. Being seen of his Disciples forty days, and speaking of the things pertaining to the Kingdom of God. And did eat and drink with them after he was risen from the Dead; for he shewed himself alive, and that openly; not to all the People, but to Witnesses chosen before of God, Acts 10. 40. Yea, that they might be fully ascertained in this grand Point of the Christian Faith, he required them to handle him; to put the Hand into his Side, and the Finger into the print of the Nails; assuring them, that a Spirit hath not Flesh and Bone as they saw he had, Luke 24. 39.

Christ's Witnesses being thus amply assured of the truth of the Resur∣rection, did with great power give evidence thereof, as we read, Acts 4. 33. To this also Peter refers that passage in Psal. 16. 10. Thou wilt not leave my Soul in Hell, neither suffer thy Holy One to see corruption; and Acts 2. 32, 33. This Jesus hath God raised up, whereof we all are Witnesses. Wherefore having so sacred and so full an Evidence, I think it needless to enlarge, yet the Scriptures are very full to set forth the excellency of this Truth, and that mighty Power which was wrought in Christ when he was raised from the Dead, Ephes. 1. 19, 20.

And seeing the whole Gospel is but a trifle, yea, a false report, if this Truth fall to the Ground; we are therefore to beware of those, who un∣der specious pretences world delude the Understanding about this Point; telling of Christ being risen in them, risen in Spirit, &c. Which is no way truly applied to the Resurrection of Christ; for Christ never died in respect of his Divine Part, and therefore cannot be said to rise again in that respect: but it was his Manhood only which was capable of such a change, as to die and live again, and that so he did, hear what himself saith, Rev. 1. 18. I am he that liveth, and was dead, and behold I am alive for evermore.

The veracity of Christ's Resurrection being maintained, the whole Gospel is confirmed; and that to be the most excellent Ministration in the World: for none hath had this Attestation, that the Author there∣of was Victor over Death. I conceive, could the Jews believe that he did rise from the Dead, (though their great Objection was about his God∣head) they would soon forsake Moses, or rather be directed by Moses un∣to Christ. This Miracle of the Resurrection of Christ makes all alive, as it were: It was that which begat the Apostles themselves to a lively hope, 2 Pet. 1. 3. And if we believe that Jesus died and rose again; then they also that sleep in Jesus, shall God bring with him, 1 Thess. 4. 14, &c. This is that which groundedly makes any Man contemn Death, because he knows he is a conquered Enemy: To contemn it from any other Prin∣ciple, as some Heathens and others have done, is but desperateness, fals∣ly called Courage: but the Christian Man sees his Captain gone before him, and hath abolished Death, or made it void, and brought Life and Immortality to light by the Gospel. It is Christ only, who by Death,

conquered him that had the Power of Death. It is he that brings to pass that saying; * 2.5 O Death, I will be thy Plagues; O Grave, I will be thy De∣struction. Now let the faithful Christian alwayes rejoyce and give thanks to God, who giveth us the Victory through our Lord Jesus Christ.

SECT. IX. This Lord Jesus Christ is invested with all Power in Heaven and in Earth, and only Head to his Church in all things.

Christ's Investiture with all Power in Heaven and Earth, is asserted by himself, Mat. 28. 18. All Power is given to me in Heaven and in Earth; who therefore enters into the full exercise of his Authority, in establish∣ing the Glorious Gospel as a Rule to all the World. Go ye therefore, teach all Nations. Preach the Gospel to every Creature, &c. The same is confirmed by the Apostle, Act. 2. 32. This Jesus hath God raised up. — Being by the right Hand of God exalted, — fulfilling that which was written. Psal. 110. 1. The Lord said unto my Lord, Sit thou on my right hand, until I make thy Foes thy Footstool. And again, Acts 4. 10, 11. Jesus of Naza∣reth, whom God raised from the Dead. — This is the Stone which was set at naught by you Builders, which is become the Head of the Corner. The Apo∣stle Paul gives testimony; That God hath set this Lord Jesus at his right Hand, far above all Principalities and Powers, Might and Dominion, and every Name that is named, not only in this World, but also in that which is to come; and hath put all things under his Feet, and given him to be Head over all things to the Church, Ephes. 1. 20, 21, 22. And that the Church might have full evidence in this Case, Christ himself hath sent this Testi∣mony from Heaven to his Churches, being ascended thither: And be∣hold, I am alive for evermore, Amen; and have the Keys of Hell and Death, Rev. 1. 18. It is he that shuteth, and no Man openeth; and openeth, and no Man shutteth. Jesus Christ is that Universal King, highly ex∣alted, according to God's most solemn Decree, Isa. 45. 23. To whom every Knee must bow, first or last; and every Tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. Yea, it is ordain∣ed of God, that all Men should honour the Son, even as they honour the Father, John 5. And therefore saith the Spirit, Every Creature which is in Heaven and in Earth, &c. heard I saying, Blessing, and Honour, and Glory, and Power, be unto him that sitteth on the Throne, and to the Lamb for ever and ever, Rev. 5. 13.

From this Sovereignty committed to the Lord Jesus, I observe, 1. The Wisdom of God, in advancing his Holy Child Jesus to this Universal Jurisdiction over the World, specially in things relating to the Souls of Men; and that therefore every Man must give an account to him; For, for this cause he both died, rose, and revived, that he might be Lord both of the Dead and Living: so that we must, every one, give an account of our selves unto God.

2. It's dangerous for any Man to arrogate to himself the Tittle of Spiritual Head in the Church; for this one Spiritual Body, hath one

Spiritual Head, the Lord Jesus. Nor is it possible for any one Man to be constituted Head of the Church Universal, neither is it any way rea∣sonable it should be so. Not possible, because such an Head is, or must be Elective, and the Church Universal can never make such an Election. Unreasonable, because all Churches have equal Power, which is made void by such a Constitution. But the greatest reason of all that lies against such an Headship, is, because no Man is fit for it, it's a Work befitting none but the Lord Jesus; He is the Master of the Family. Mi∣nisters are all Stewards of the Mysteries of God; Christ tells us he is our Master, but no where requires his Church to call any of his Stewards Masters: All that is required by the great Apostle of the Gentiles, is this, 1 Cor. 4. 1. Let a Man so account of us, as of the Ministers of Christ, and Stewards of the Mysteries of God.

3. To know Christ in his Exaltation, will teach Men to trust in him; for he can restrain the rage of Saul, and deliver Paul out of the Mouth of the Lion. He supports Steven in the hour of Death, and breaks open the Iron Gate to let Peter out of Prison: He is faithful, who will not suffer his People to be tempted above what they are able, but will, with the Temptation, make a way to escape, that they may be able to bear it.

4. The Knowledg of Christ, as exalted, teacheth subjection to his Will, and to be desirous to be under the Government of such a Prince: To be cautious how we prefer any Laws to his, but especially of con∣forming our selves to any Laws against his. For though Christ's exalta∣tion at the right Hand of God, to be a Prince and a Saviour, to be Head over all things to the Church, does not prejudice the Government of the World in the Hand of Earthly Princes; yet is his Authority so far ad∣vanced above all Power, that he must be obeyed rather than Men, Acts 4. 19.

Christ being declared to be endowed with plenary Authority, and ha∣ving settled the Affairs of his Kingdom, by giving Commandments to his Astostles, &c. He was pleased to enter into his Glory, to ascend the Heavens, and to take his Celestial Throne, according to the evidence of these Scriptures, Acts 9. 10. & 7. 55. 'Tis said, He was taken up from his chosen Disciples into Heaven. The Angels avouch the same. Paul avers, That the same that descended into the lower parts of the Earth, did also ascend far above all Heavens. Ephes. 4. 9, 10. I leave the World, saith Christ, and go to my Father. The Heavens must retain Him, saith Peter, untill the times of the restitution of all things, Acts 3. 21.

Now when Christ thus ascended, he received Gifts for Men, and sent down the Gifts which he received, to continue in the Church (being such as fit Men for the Work of the Ministry, Ephes. 4.) to the end of the World, or till the perfecting of the Saints, (which Gifts are mistaken by some for Christ himself); nay, worse than this, a false Gift, or a confi∣dent perswasion of any thing, is too commonly thought, by deceived Souls, to be the Voice of Christ, whom they suppose dwelleth in them. This is doubtless a part of the fulfilling of Christ's Prediction, that many

false Christs shall arise and deceive many. Remember that Peter, that had received largely of Christs Spiritual Gifts, yet teacheth no such thing to be the Ascension of Christ; as the receiving of Gifts and Graces, to give a raisedness of Soul to the Saints, which it may well be feared ma∣ny suppose to have, which are really ignorant of them. However these Gifts are precious, but Christ the Giver, far more precious; who dwel∣leth in that Light whom no Man in his mortal state hath seen, nor can approach unto.

SECT. X. That Christ shall descend from the Created Heavens, whither he is as∣cended, in the same Body which was raised from the Dead, to judg and determine the final estate of all Men and Angels to Eternity, at his Ap∣pearing and Kingdom.

The second coming of Christ, or his coming to judg the World, is so express in the Holy Scriptures, that we may as groundedly look for that his Coming, as the Fathers might look for his coming in the Flesh. But as there was but few received him when he Came, so it may be fear'd, few wait for his second Appearance: However, our Lord hath assured us, that he will come again: John 14. 3. And if I go and prepare a place for you, I will come again and receive you to my self; that where I am, you may be also. And again, ver. 28. Ye have heard how I said unto you, I go away, and come again. He gave us further assurance hereof, after his Ascensi∣on, Rev. 22. Behold, I come quickly, &c. The same is asserted by the testimony of Angels, Acts 1. 11. The same Jesus — shall so come in like man∣ner, as ye have seen him go into Heaven. Testified also by the Apostles, And he shall send Jesus, who before was Preached unto you, Acts 3. 20. St. Paul tells us, Christ shall come with all his Saints, 2 Thes. 4. 16. for saith he, The Lord shall descend from Heaven with a shout, with the voice of the Arch-Angel, and with the Trump of God, and the dead in Christ shall rise first. This is that glorious coming of Christ, which the Saints are taught to wait for, 1 Thes. 1. 10. Ye turned from Idols to serve the Living and True God, and to wait for his Son from Heaven, even Jesus who deli∣vered us from Wrath to come.

When the Apostle remembers the People of God of this Doctrine, he certifies they had not delivered any cunningly devised Fables, when they made known the Coming▪ and Power of our Lord Jesus Christ. And though the Holy Ghost fore-saw, that this Truth would be contemned in the lat∣ter Days, with bold demands, Where is the Promise of his coming? Yet doth it encourage the Children of God, to rest in the assured expectati∣on thereof, 2 Pet. 3. throughout. Now Christ had been come in Spi∣rit long before this Epistle was written, so Peter himself had received him; therefore he can only be understood here, to respect his Personal Appearance, when he shall come to be glorified in his Saints, and to be admired in all them that believe: But to others in flaming Fire, taking Vengeance of them that know not God, nor obey the Gospel of our Lord Jesus Christ, 2 Thes. 1. 7, 8.

At this coming, he will determine the final state of Men and Angels: For he hath appointed a Day in which he will judg the secrets of Men by Jesus Christ, according to the Gospel, Rom. 2. 16. Yea, he shall judg both the quick and the dead, (as he is appointed) at his Appearing and Kingdom. The Sentence to be then given, is already foretold, Mat. 25. 41. And the Devils themselves believe this, and tremble, James 2. being reserved in Chains under darkness, unto the judgment of the great Day, 2 Pet. 2. 4.

Reason seems to approve this Verity; because otherwise, the greatest part of Iniquity would go unpunished, and the greatest part of Righte∣ousness go without reward. But God is Righteous, and therefore he will render a reward to every Man, according as his work shall be, Rev. 22. Before Christ's glorious Tribunal must all Flesh appear, as before a most Righteous Judg, who will make manifest the hidden things of Dark∣ness; and then shall we discern between them that serve God, and them that serve him not.

By Christ's designing, or determining Mans Estate eternally, we intend an endless State, to the Righteous and Wicked respectively. And should we otherwise take the word Eternal than the native force impor∣teth, we cannot avoid making the felicity of the Good, as temporary as the misery of the Bad; which absurdity forbids such an Interpretation. Seeing, First, It cannot be denied that Eternal Life is set out to be per∣petual, with as much amplitude of Speech as may be, 1 Pet. 5. 10. Who hath called us unto his Eternal Glory by Jesus Christ. 2 Tim. 2. 10. Therefore I endure all things for the Elects sake, that they may also obtain the Salvation which is in Jesus Christ, with Eternal Glory. As God's Peo∣ple shall ever be with the Lord after rhe Resurrection, 1 Thes. 4. 17. so their Kingdom is to be Everlasting, and their Habitation Eternal, 2 Cor. 5. 1. Those things we see not, but hope for, are Eternal, 2 Cor. 4. 18. Our Redemption and Salvation, are Eternal, Heb. 9. 12, 15. Our King is Eternal, 1 Tim. 1. 17. and our Life is Eternal: Fight therefore the good fight of Faith, lay hold of Eternal Life, 1 Tim. 6. 12.

On the other side, the Condemnation of wicked Men is Eternal, John 5. 24. for it is here put in direct opposition to Eternal Life, Mark 3. 29. It is expresly called Eternal Damnation, Mat. 3. 29. even such as hath no forgiveness in this World, nor in the World to come. The punishment of the Damned, is compared to a Worm that never dieth, and to Fire that never goeth out. The last Judgment is expresly called, the Eternal Judg∣ment, Heb. 6. 2. and therefore must conclude the Parties concern'd in it respectively, in an equal state with respect to duration, though their portion differ exceedingly; even as much as Light and Darkness differeth, or excelleth each other.

Nor need this seem Incredible, that God should cause Men to subsist in torment to Eternity; it's as easie for him to sit a Man to endure in Eternal Misery, as to fit a Man to endure to Eternity in Felicity. As we see an instance of his Power and Providence frequently in this World, where many live longer in great Affliction, than others that have what Felicity this World can afford. Surely, as his Providence rules in these

Cases, his Power is able to dispose the after-states of Men, according to his Word. He that truly believes there is a God, that made all things of nothing, and by his Power hath caused them to continue in their present admirable Frame for so many thousands of Years, and may con∣tinue them if he please, many thousands more; he can never think it Incredible, that God can make Men subsist to Eternity, either in a state of Wrath, or Blessedness.

Let us therefore hear the conclusion of the whole Matter: Fear God (saith the Prophet) and keep his Commandments, — for God shall bring every Work unto Judgment, with every secret thing, whether it be good, or evil, Ecles. 12. ult. Because he hath appointed a Day, in the which he will judg the World in Righteousness, * 2.6 whereof he offereth Belief to all Men (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fidem praebemus omnibus) in that he hath raised up Christ from the Dead, Acts 17. 31. O, that therefore Men would believe this, that it may be well with them to Eternity!

SECT. XI. That in the interim, Christ dwells in his Church by the Holy Spirit, whose Office is to lead into all Truth, not to abbrogate what Christ taught his Church to observe, nor to introduce a Ministration distinct from that which was established by the Lord Jesus.

Nor doth our Lord Christ his personal absence from his People on Earth prejudice those whom they love, though they see Him not; and are made to rejoyce with joy unspeakable, and full of Glory. Because, according to his Promise, he hath sent them a Comforter, even the Holy Ghost to reside with them for ever, * 2.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Consummationem seculi, to the Consummation of the World, Mat. 28. 20. Who dwelleth by his operation in the hearts of the Faithful, for their particular Comfort, Gal. 4. 6. And in the Mystical Body of Christ, by the communication of Spiri∣tual Gifts, Ephes. 4. 16. From whom the whole Body fitly joyned together, and compacted by that which every joynt supplieth, according to the effectual working in the measure of every part, maketh increase in the Body, unto the edifying of it self in Love: And thus she is an Habitation of God through the Spirit. This Christ promised, John 14. I will give you another Com∣forter, that he may abide with you for ever, even the Spirit of Truth. The Church is the Temple of the Holy Ghost, 1 Cor. 6. The Sons of God are led by the Spirit of God: and if any Man have not the Spirit of Christ, he is none of his, Rom. 8. 9.

This Promise therefore is Universal, made to as many as the Lord shall call, Acts 2. 39. Given to all that obey him; There is one Body and one Spirit, even as ye are called in one hope of your Calling, Ephes. 4.

There are certain rules by which this Holy Spirit may be known from the spirit of Error: 1. Its property is to lead unto all Truth. It doth not stumble at any part of Truth. Gal. 5. 7, 8. Who did hinder you that you should not obey the Truth? This perswasion cometh not of him that Calleth you. Christ said, this Spirit would bring all things to Remembrance. It

does not lead the Saints to Forgetfulness. It teacheth to pray, Thy Will be done on Earth, as it is in Heaven; where sure the whole Will of God is obeyed. It breatheth forth such desires as these, Psal. 119. O that my ways were directed to keep thy Precepts! Then shall I not be ashamed, when I have respect to all thy Commandments.

2. This Spirit doth not speak of it self, John 16. 13. Howbeit, when the Spirit of Truth is come, he shall guide you unto all Truth: FOR HE SHALL NOT SPEAK OF HIMSELF: But whatsoever he shall hear, that shall he speak. He shall not pretend to give any new Mi∣nistration; for this would be to dishonour Christ, as not being Head over all things to his Church: But, saith Christ, he shall glorifie Me. For he shall take of Mine, and shew it unto you, ver. 14. The Spirit of Truth is certainly known by his adhering to, or leading Men to hearken unto the Doctrine which the Apostles received from Christ. 1 John 4. 6. Hereby know we the Spirit of Truth, and the Spirit of Error.

3. As the Spirit of Truth doth not institute any thing in the Church of its own beside or contrary to the Doctrine of Christ, so neither doth it repeal any of his Laws. Gal. 3. 15. If it be a Mans Covenant, when it is confirmed, no Man disanulleth, or addeth ought thereto. This Spirit doth Anathematize an Apostle, if he make void the Doctrine which he preach∣ed by Christ's Authority; yea, it withstandeth an Angel from Heaven in like manner which shall attempt it, Gal. 1. 6, 8. And hereby are justly avoided as deceitful Spirits, 1. Those which have cumbred Chri∣stianity with such a multitude of Traditions, that it's not easie to recount them; as may be shewed in due place. 2. All those Spirits which vainly pretend to lead Men into a more sublime, or spiritual path of Gospel Obe∣dience, than Christ or his Apostles prescribed, and threwithal to neg∣lect the Footsteps of that good Shepherd, and his faithful Ministers.

These Spirits do in effect deny the Messias: For it was understood even among the Samaritans, that when he came, he would teach them ALL THINGS: And indeed, otherwise we must look for another which were upon the matter to deny him. When the Spirit saith thus to the Churches in the Person of Christ, I will lay upon you no greater Burthen than that which you have already: hold fast till I come, Rev. 2. Doth he not plainly provide against any or other further Ministrations, and confirm to the co∣ming of our Lord, what they had already? And this too, in opposition to the Doctrine of Balaam, Jezebel, and the Nicholaitans. And conse∣quently the Doctrines, or Devices of any whatever.

Thus far touching the Knowledg of Jesus Christ, whom God hath sent to save Mankind, by his Death and Resurrection, to rule them by his Word and Spirit; and in case of Rejection, to punish them with Eternal Condemnation: This is that great Law-giver, who is able to Save and to Destroy. This is he that freed Man from the Yoke of Bon∣dage, and hath established an easie Yoke, even the Law of Liberty; the Law of the Spirit of Life, to make Men free from the Law of Sin and Death. It now remaineth that we prosecute our designed Subject, name∣ly, to describe Christianity, with respect to the Internal parts thereof, which yet remains to be considered. And the first Head which occurs is this:

• 1. Concerning the denial of our selves in point of fleshly Vanities; or the true Nature of Christian Humility for Sin.
• 2. Concerning our Conformity to Christ in the Spirit of our Mind.
• 3. The Hope and expectation of a Christian, at the appearing of Jesus Christ; together with the comfortable parts of the Inheritance they here partake of by the way.

And this shall we do, if God permit; partly to help such Christians as are unmindful of that most necessary part of Religion; who as they are a reproach to the form of Godliness, so they profit nothing to themselves by their Profession. And partly to still the Adversaries of the Form of Godliness, under a specious (but most false) pretence to the Power; which operated in Christ and his Faithful Ones, directly opposite to these Mens doings.

CHAP. IV. Concerning the denial of our selves in point of fleshly Vanities; or the Nature of Christian Humility for Sin.

SECT. I.

SElf-denyal is one of the great things which our Lord Christ held forth to his Followers, both in Life and Doctrine; and that under such an absolute necessity, as that without it none could be his Disciples, Luke 9. 23. And knowing perfectly what was in Man in respect of this, as well as in other Enormities; he labours to free him from the captivity of this Corruption, as from that Root from whence his Misery had its Original, and which tends to make it perpetual.

Self, I take to be truly expressed, or described thus: The Will of Man corrupted, and as such, made the Rule of his Actions. Whereas God ne∣ver ordain'd Man's Will to have such Dominion, but alway to be in sub∣ordination to Reason, and his Will and Reason to be subordinate to the Will of God revealed to him. Jer. 10. 23. O Lord, I know that the way of Man is not in himself; it is not in Man that walketh to direct his steps. And therefore by how much Men are actuated by the impulse of their desires, without regard to the Will of God, or Rational Princi∣ples, as regulated by the Will of God; they are so far guilty of that Iniquity, which is censured by the Apostle, Ephes. 2. 3. Among whom al∣so we all had our Conversation, in time past, in the Lusts of our Flesh, (or of the Mind) fulfilling the Wills, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, desideriis, of the Flesh, and of the Mind. In which state a Man is compared very fitly to a Bullock unaccustomed to the Yoke, Jer. 31. To a wild Ass which useth to snuff up the Wind, Jer. 2. 24. To a swift Dromedary traversing her ways, Jer. 2. 23. as supposing themselves to be Masters of their own ways, say∣ing in effect, Who is Lord over us? And while the Creature is held in

this corruption or blindness of Understanding, he cannot serve God; For no Man can serve two Masters, Matth. 6. 24. A necessity therefore there is, that this Will of Man be subdued, because it produceth nothing to Godward; God's Children are not born of Flesh, neither of the Will of Man, John 1. But of the Will of God; Of his own Will begat he us, Jam. 1. 18.

Now the Design of Christ in establishing Christianity, being to destroy this corrupt Principle, the depraved Will of Man, and to advance the Will of God, to be done on Earth as it is in Heaven; we shall therefore endeavour to set forth the Work of Self-denial in its gradual and particu∣lar Operations:

• 1. Powerful conviction of Sin, and Man's wretchedness on that account.
• 2. An awful consideration of God's Majesty and Justice.
• 3. Due observation of the patience of God in waiting to be gracious.
• 4. True sense and sorrow of heart for Sin, as committed against a gra∣cious God.
• 5. Hatred against Sin in the very first thoughts or motions of it.
• 6. Humble confession to God, and application to him for mercy.
• 7. Solemn resolutions henceforth to become subject to the Will of God.

The opening of which Particulars will (I conceive) comprehend, whatsoever is generally to be found in Christian Men, (when becoming such) with respect to the Internal, or inward part of Self-denial, which is our present undertaking; referring what is concomitant thereto, in point of further actual Obedience, to its proper place, when we come to speak of the External parts of Christian Religion.

SECT. II. Of the Powerful conviction of Sin, and a sense of the wretchedness of Sinners upon the account of Sin.

For the better attaining to a powerful conviction of Sin, and a sense of Man's wretchedness by reason of Sin, it is necessary to understand the ge∣neral state of Transgression into which Mankind is involved; concerning which we find the Scripture giving this Testimony, That all have sinned, and come short of the Glory of God, Rom. 3. 23. And that by one Man Sin entred into the World, — for that all have sinned, Rom. 5. 12. And that the whole World lieth in Wickedness, 1 John 5. 19. Which is also evident by common experience, every Nation being greatly corrupted, through the abounding of Iniquity; and the universality of the ways of Sin doth evince the same, none being free from Mortality, and the Calamities of Mankind: so that the Apostle might well say, That both Jew and Gen∣tile are proved to be under Sin.

The Sin of Mankind is either Original or Actual. The first is come upon all, even the very Infant State of Mankind lie under it; of whom that saying is true, Rom. 5. They have not sinned after the similitude of

Adam's Transgression. Yet Death reigning over them, proves the Trans∣gression of Adam to be upon them. This is that Root Sin, called the Sin of the World, John 1. 29. whereof none are free. Nor is it convenient to extenuate or lessen this Sin, either in its nature, or the punishment it brings with it; It being indeed the filum certissimum, or leading Thred to all other Iniquities, Mankind being hereby corrupt, ob origine, and wholly deprived of the Glory of God, without the intervening Mercy of a Sa∣viour. And hence we find David, when complaining of his sinful State, looks back to his corrupt Original, Psal. 51. 5. Behold, I was shapen in Iniquity, and in Sin did my Mother conceive me. Knowing (as Job saith) none can bring a clean thing out of an unclean thing. So that they are not to be despised, who say, That in our humiliation for Sin, we ought to bewail this our sinful Original among the rest of our Iniquities; which hath been to Adam's Posterity, like the Sin of Traitors, which bringeth with it corruption of Blood to their Off-spring, for which they must bear the shame of such Transgressions. How do we find that the Sin of Pro∣genitors was wont to be lamented by their Off-spring among the Isra∣elites, Lam. 5. 7. And is there not the same reason that Adam's Chil∣dren should do the like, as being sensible of the evil Consequences thereof? We also may say, Our Father hath sinned, and we have born his Iniquity.

2. To bring Men to a powerful Conviction, and so to Conversion, the knowledg of our Personal Offences is by all means especially necessary, which are aggravated according to the Circumstances we lie under, in re∣spect of the means which we have to know and to avoid Sin; and there∣fore those who follow sinful Courses, where the Law of God or his Go∣spel is published, from time to time, and may be consulted with at their pleasure; who have the Records, or Holy Writings of God by them, must needs be very greatly guilty before God, not only for doing what he hath forbidden, and omitting what he hath commanded, but for that these Sins are committed with an high hand. John 9. 41. If ye were blind, ye should have no Sin; but now ye say ye see, therefore your Sin re∣maineth. John 15. 24. If I had not done among them the Works which none other Man did, they had not had Sin; but now have they both seen, and hated both me and my Father.

And though our Saviour here, say the Jews, had not had Sin, &c. It is certainly to be understood, not in that respect in which now they were guilty. For when he else-where teacheth, that it shall be more tollerable for Sodom and Gomorrah, than for the Cities of Israel, where his mighty Works were done; yet he doth not thereby acquit Sodom, in the day of Judgment, from most just condemnation: For though they had not so great means as Chorazin and Bethsaida had, yet they had means sufficient to leave them without excuse; and among other helps, common to Man∣kind in general, as the mighty Works of Creation, common Providence, the Principles of Reason, or the Law of Conscience, &c. they had this additional advantage of Righteous Lot his living among them; who also shewed them the way of Righteousness; all which must needs render them even self-condemned, when God shall judg Men in Righteousness.

It is evident therefore, that as the plenitude of means to see and avoid Sin, doth greatly aggravate the Sins of those who abuse such favours: so neither shall those escape whose Advantages are less, because all have that which is this way sufficient; as is well observed by Mr. J. Calvin, ac∣cording to Mr. J. Goodwin's quotation of him, which I will here insert, and then proceed to shew the nature of that powerful Conviction of Sin, which is attended with Conversion.

After that Adam was left in such confusion, he was fruitful in his cursed Seed, to bring forth a Generation like unto him; that is to say, vicious, per∣verse, corrupted; void and destitute of all Good, rich and abounding in Evil. Nevertheless the Lord of his Mercy, who doth not only love, but is himself Love and Charity, — giveth them time and leasure to return unto him, and set themselves to that Obedience from which they had strayed: And though — suffering them to go after the desires and wishes of their Lusts, without Laws, without Government, without any correction by his Word: yet he hath given them warnings enough, which might have incited them to seek, taste and find him, — and do him homage according to the dignity of a Lord so good, so powerful, so wise, and eternal.

SECT. III. Awful consideration of the Majesty, Justice, and Goodness of God.

Powerful Conviction of Sin, which leads to Salvation, takes its be∣ginning, and is carried on by the help of due consideration, of the Ma∣jesty, Justice, and Goodness of God. To which purpose the Lord cal∣leth upon the Wicked, Psal. 50. 22. after this majestick manner, Consi∣der this, ye that forget God, lest I tear you in pieces, and there be none to de∣liver you. The Prophet Habakkuk, upon contemplation of the Majesty of the Works of God, shews the Effect it produceth; Chap. 3. 16. When I heard, my Belly trembled; my Lips quivered at the Voice; rottenness entered into my Bones, and I trembled in my self, that I might rest in the day of trouble: When he cometh up unto the People, he will invade them with his Troops. Here we are moved to consider the Majesty and Justice of God, from the observation of what he did to his implacable Enemies of old time, and thence to learn, that he will certainly punish Iniquity: Yea, how often are the Children of Men stirred up to consider what God did to Phara∣oh, Baalam, the Egyptians, and the Midianites, that so they might be∣ware of provoking the Eyes of his Jealousie, by sinning against him. Yea, and from these his proceedings with Sinners, is his Righteousness understood, as we read, Micah 6. 5.

It is the Son that considereth, which turneth from the sinful way, Ezek. 18. 28. whilst the careless and forgetful Fools consider not that they do evil, Eccles. 5. 1. When God would convict Israel of Sin, he doth it by provoking them to consider their ways, and his Judgments that were upon them for Sin, Hag. 1. 5, &c. He that doth not consider that God, in whose Power is the Breath of his Nostrils, will never turn to him, but flatters himself with a perswasion, that God is such an one as himself, Psal.

50. 20. Or else, that their doings are not very ill, though never so wicked, Mal. 4. 13. What, have we spoken so much against thee? But con∣trariwise the considerate Soul cryeth out, Against thee, thee only have I sinned, and done this evil in thy sight, Psal. 51. 4. Certainly, the want of Consideration staves off Conviction, and makes Men give their Souls wicked counsel; as may be seen, Luke 12. 19. Soul, take thine ease, eat, drink, and be merry: Which may provoke God in justice, even at that very time, to take away their Souls. Let Men therefore consider the se∣verity of God, who (however they flatter themselves) hath said, I will reprove thee, and set thy Sins in order before thee. And again, God shall wound the Head of his Enemies, and the hairy scalp of such an one as goeth on still in his Trespasses, Psal. 68. 21. Let us therefore behold, and consider the goodness and severity of God; his severity to them that fell from him, his goodness to them that continue in his goodness; otherwise they must know a time of cutting off.

The consideration of the brevity of our Life, is a strong motive to Conviction; and hence God himself breatheth forth these Expressions, O that they were wise, that they would consider their latter end, Deut. 32. 29. That David might know how frail (infirm and weak) he was, prays that God would make him to know his end, and the measure of his days, Psal. 39. 4. It is in vain for any to hope for Remission of Sin, who have not been convicted of, and humbled for it in this World; for when our Savi∣our saith, Except ye repent, ye shall all perish, Luke 13. 3. He points us to a Work which we must pass through before our end come.

The most important Motive to this powerful and effectual Conviction whereof we speak, is that unspeakable Goodness of God manifested in Christ. For how canst thou see the condescension of thy God to send his Son to die for thee, and thou not consider what manner of Love this is? Shall God stretch out his hand all the day long, and wilt thou not regard it? Doth he beseech thee to be reconciled to him, and wilt thou not observe him to comply with such tenders? 2 Cor. 5. 20. Wilt thou harden still thy impenitent Heart, and so treasure up to thy self Wrath against the Day of Wrath? Rom. 1. O foolish People and unwise, do ye thus requite the Lord? Is not He thy Father that hath bought thee? &c. Consider therefore how great things he hath done for you, Deut. 32. 6. 1 Sam. 12. 24.

SECT. IV. Of the great patience of God in waiting to be gracious to Sinners.

We are taught by the Apostle, Rom. 2. 4. that it is the Goodness and Forbearance, or Long-suffering of God, that leads Sinners to Repentance; that is, God designs to overcome them at the last this way. Thus he dealt with the old World, Gen. 6. 3. giving them time, or space of Re∣pentance, but they abused his patience, and repented not. Thus he dealt with his Ancient People, suffering their manners in the Wilderness, Acts 13. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a Nurse her Children; yet they were over∣thrown

in the Wilderness, 1 Cor. 10. But the Ninevites improved the Patience of God unto Repentance; and surely such as consider it, will do the same. For what can more oblige a Sinner, than to consider his manifold Provocations, wherewith he hath provoked the Lord the many Days, and Years, wherein he hath made himself obnoxious to the Wrath of God, and yet he is spared? and God is speaking still with this gracious Voice, Jer. 14. 27. Wilt thou not be made clean? when will it once be? A like heart-breaking passage we have, Jer. 2. 32. My People have forgotten me days without number. The Lord would hereby inform Sinners that he waits, and thinks the time long ere they return to him.

That Parable of our Saviour, Mat. 2. 36, 37. sets forth to the Life, the Patience of the Almighty. He sends once, and again, but his Re∣quest is denied, and his Messengers beaten and slain; yet his Patience is extended: He will send his only Son, if peradventure Sinners will yet be intreated. What Patience like to this? The Majesty of God being considered on the one hand, and the vileness of the Sinner on the other. Our Blessed Saviour, who is God over all, blessed for ever hath shewed forth such Patience in order to Sinners Conversion; that who ever con∣templates it aright, will even be confounded, and broken as it were in pieces, to consider the Maledicta and Malefacta, the ill Words, and ill Deeds, which he bore on this account. Yea, even now he suffereth with great Patience, the Emnitious Sinner, who, like Saul, breaths forth Per∣secutions and Blasphemies against him; and whilst he might destroy them, gently bespeaks them thus: Saul, Saul, why persecutest thou me? This, this was that, which led one Sinner, a chief Sinner, unto Repentance; and doubtless, will effect the same blessed Work, where such his Graci∣ous forbearance is considered, as the Apostle witnesseth, 1 Tim. 1. 16. Howbeit, for this cause I obtained Mercy, that in me Jesus Christ first might shew forth all Long-suffering, for a Pattern to them which should hereafter believe to Life everlasting. True it is, incorrigible Sinners do abuse all the Patience of God, who though he waits that he may be Gracious, as Isa. 30. 18. yet do they wretchedly fulfil the saying, Isa. 26. 10. Let favour be shewed to the Wicked, yet will he not learn Righteousness; in the Land of uprightness will he deal unjustly, and will not behold the Majesty of the Lord. And again, Eccles. 8. 11. Because Sentence against an evil work is not executed speedily, therefore the hearts of the Sons of Men are fully set in them to do evil. Thus, though it be most certain, that the Long-suffering of God to us-ward, is an evidence that he is not willing that any should perish, but that by this means they should come to Repentance, and to the knowledg of the Truth, and be saved, 2 Pet. 3. 9. Yet do they turn this Grace into wantonness, dispising the riches of his Goodness, not considering that the forbearance of God should lead them to Repen∣tance. Howbeit, this Grace is not in vain, but effectual upon the seri∣ous Soul: Psal. 86. 15. But thou, O Lord, art a God full of Compassion, and Gracious, Long-suffering, and plenteous in Mercy and Truth; O turn un∣to me, and have mercy upon me: Give thy strength unto thy Servant, and save the Son of thy Handmaid.

SECT. V. Of true sence and sorrow for Sin, as committed against a Gracious God.

To see Sin to be exceeding sinful, is an excellent Introduction to Christi∣anity, and so necessary, that the Internal part thereof is not rightly found∣ed without it. Hence, Rom. 7. 13. this we learn, That God's power∣ful manifestation of Himself to the Consciences of Men, when he reveals the dreadful Nature and Effects thereof, is, that Sin might appear work∣ing Death; that so by his Command, Sin might appear exceeding sinful, testifying that in the filthiness thereof there is lewdness, Ezek. 24. 13. yea, many aggravations, but above all that, it is committed against that God from whom we receive Life, and Breath, and all good things. The thoughts of this broke the Heart of David, more than all the aggravati∣ons of his sin, in the case of Uriah (which yet were very dreadful) Psal. 51. 4. Against Thee, Thee only have I sinned, and done this evil in thy sight. Hence he crieth out, Psal. 38. 5. My Wounds stink and are corrupt, because of my foolishness; there is no soundness in my flesh, because of my sin, — for my Loyns are filled with a loathsome Disease, and there is no soundness in my Flesh. All which proceeded from the Arrows of the Al∣mighty (as he speaks ver. 4.) which are those powerful Convictions that the Law worketh, when by it Sin is revived, or made to shew its strength, Rom. 7. And herein is that saying verified, The Law worketh Wrath; and causeth the Sinner to cry out, O wretched Man that I am, who shall deliver me from the body of this Death, Rom. 7. 24. This sense of Sin is expressed by the pricking of the Heart, Acts 2. 38. which proceeds from that word, which is sharper than any two-edged Sword, because it is a Revealer of the thoughts and intents of the Heart, Heb. 4. 12. The very secret evils committed long ago and forgotten, are now set before the Sinner; as Job speaks, Job 13. 26. Thou makest me possess the sins of my youth: Yea, as witnesseth another, Psal. 90. 8. Mens secret sins are set in the light of his Countenance. Upon this followeth a Godly sor∣row, Jer. 31. 19. After I was instructed, I repented (saith Ephraim) I smote upon my Thigh, I was ashamed; yea, even confounded, &c. Of this Matter speaketh David most feelingly, Psal. 77. 2, 3, 4. In the day of my trouble, I sought the Lord; my Sore ran in the night, and ceased not, my Soul refused to be comforted. I remembred God, and was troubled, I com∣plained and my Spirit was overwhelmed; thou holdest mine Eyes waking, I am so troubled I cannot speak. With which agrees the experience of the most inward Christian, in the time of his Conversion, who is rather struck with astonishment in the consideration of his Miserable Estate, than filled with Words: Whose way is now to mourn in secret, to search with all diligence into his ways and doings in Times past, and in the bitter∣ness of his Soul to pour out his Complaints before the God of Heaven; watching as one that watcheth for the Morning Light, till the Lord have Mercy upon him, without which he apprehends he is for ever lost, Psal. 130. 5, 6.

SECT. VI. Of hatred against Sin, in the very thought, or first motions to it.

When Godly Sorrow hath thus placed it self in the heart of a Sinner, Satan then enraged, would have him swallowed up, and to that purpose ta∣king occasion by the Law, stirreth up all manner of concupiscence in his Soul, Rom. 7. 8. so that he might weary him of that Travel after the New Birth, and reduce him to his old repose in his Iniquities; but God who hath his Eye over his poor Creatures, turns this to Good, and makes the Soul by this fall into a great hatred of Sin, and an irreconci∣lable indignation against it; Rom. 7. 15. What I hate, that do I, is the sad complaint of such a Sinner. Of this holy indignation against Sin, we read, 2 Cor. 7. 11. For behold, this self same thing that ye sorrowed after a Godly sort, what carefulness it wrought in you; yea, what clearing of your selves; yea, what indignation; yea, what zeal; yea, what revenge, &c. And now is that Counsel of the Lord, Psal. 97. 10. very acceptable; Ye that love the Lord, hate evil. And Davids experience is now under∣stood, who saith, I hate vain Thoughts, I hate and abhor Lying: I hate every false Way, Psal. 119. And this Christian Vertue is the most po∣tent against the sins, wherein the Sinner hath the most offended, Psal. 101. 3. I will set no wicked thing before mine Eyes, I hate the sins of them that turn aside; there shall no such thing cleave to me. This had been his own great Trespass, who thus speaketh, in that dreadful case of Uriah; and is the great object of his dislike, it being ever before him; as he saith, Psal. 51. 3. So the sacred Apostle, more nauseates his Sin in persecu∣ting the Church of God, than any thing, 1 Cor. 15. 9.

This hatred of Sin standeth especially in two things. 1. In flying from it, as from the most dangerous thing in the World, 2 Tim. 2. 22. Flee youthful Lusts. 1 Cor. 6. 18. Flee Fornication. Every sin that a Man doth, is without the Body; he that committeth Fornication, sinneth against his own Body. 1 Pet. 3. 11. Eschew evil. Ephes. 5. 3, 4. But Forni∣cation, and all Uncleanness, or Covetousness, let it not be named among you; neither Filthiness nor foolish Talking, nor Jesting, which are not convenient.

Secondly, In doing all we can to destroy Sin, both in our selves and others. And here we must bear a free Testimony against it upon all due occasions, as our Place and Capacity repuires. For thus doth God him∣self shew his hatred against Sin by detecting, or making discoveries of it. And this hath been the work of the Righteous, who as they reproved, so their righteous Souls were vexed from day to day, with the unlawful deeds of evil Men, 2 Pet. 2. 7, 8. A true hatred of Sin, will especially lead us to mortifie, crucifie, or kill it; as Paul, 1 Cor. 9. I beat down my Body, I bring it in subjection. And as he did thus for himself, he endea∣voured to do the like, or at least to see the like done by others, labouring always to turn Men from Darkness to Light, and from the power of Satan unto God; Having in a readiness, to revenge all disobedience, 2 Cor. 10. 6. And to bring into subjection every thought, to the obedience of Christ, ver. 5.

SECT. VII. Of humble confession to God, and application to him for Mercy.

One of the most sure evidences of the reality of the Work of Grace, as it respects the internal part of Christianity, is the deportment of the Sinner between God and his own Soul, in point of Humiliation, Con∣fession, and Supplication; and where it is so, there it is thus. All high thoughts of a Mans self are laid aside, he now consults not his Parentage, he glorieth not in the Honour of this World; his noble Extraction sig∣nifies little. If his Father was honourable in Vertue, he is ashamed he should have so vile a Son: If his Father was Vitious, he laments his Pedigree, and most of all, that he hath troden the same vitious steps. When God would humble Israel, he tells them their Father was an Amo∣rite, their Mother an Hittite, Ezek. 16. 3. When Israel would humble themselves, they say, We have sinned with our Fathers, we have commit∣ted Iniquity, we have done wickedly; our Fathers understood not, &c. Psal. 106. 6, 7. But most of all, he layeth himself in the Dust, as having the largest Bill against himself. Thus David, Psal. 32. 5. I acknowledg mine iniquity unto Thee, and my sin have I not hid; I said, I will confess my transgressions unto the Lord: And he forgave the iniquity of my sin. Here we find forgiveness of Sin, upon confession of Sin; an Evangelical Grace; 1 John 1. 9. If we confess our sins, he is faithful and just to forgive us our Sins, and to cleanse us from all Iniquity. Our Saviour setteth forth the nature of a true Convert, in this point, Luke 15. in the Parable of the Prodigal, who upon his return to his Father, comes with this humble Confession: Father, I have sinned against Heaven and against thee, I am not worthy to be called thy Son, make me as one of thy hired Servants. Un∣der this Speech is set forth the condition of every true Christian, whose Heart is rightly touched with the sense of his Iniquity. Yea, surely the Soul is ever thus humbling it self before God, it can hardly think it ever layeth it self low enough. The words of the Prophet, Prov. 30. 2. are considerable to this purpose: Surely, I am more brutish than any Man, and have not the understanding of a Man in me. It is doubtless the na∣ture of true Grace, to abase the Sinner before the Lord exceedingly. Hence the Apostle crys out, Depart from me, for I am a sinful Man, O Lord, Luke 5. 8. As if he should say, Lord, I am not fit to come where thou art, I am so vile; and so the pious Centurion, I am not worthy thou shouldst come under my Roof. Nor is this the frame of a Christian only in the time of his Conversion, but it remains with him from time to time, finding still occasions of Humiliation; not only from the remembrance of former, but also from the experience of his daily Infirmities, to pro∣strate his Soul before the Lord, Lam. 3. 19, 20, 21. and Rom. 7. I find then a Law (saith the Apostle) that when I would do good, evil is present with me; for I delight in the Law of God after the inner Man, but I see ano∣ther Law in my Members warring against the Law of my Mind.

As the truly regenerate Man is deeply humbled before God, and made to acknowledg his Deeds, Acts 19. 18. So he is exceeding much devo∣ted to the Lord in Prayer, especially private Prayer, which he can better perform with sighs and groans, than with words; and yet sometimes finds enlargement to pour forth his Soul in fervent Expressions to his Heaven∣ly Father; who hath great delight in the Prayer of the Upright. In the 88 Psalm, we have an abridgment of those sorrowful Complaints, and fervent Desires, which are wont to proceed from the Faithful Chil∣dren of God, whose Cries go up to him night and day. As also testifieth our Saviour, who informs us that the Elect do cry unto God day and night; And to encourage this Work so acceptable to God, puts forth a Parable, Luke 18. 1. teaching Men to pray always, and not to faint. In these Heart-Prayers, or secret Devotions (for as yet the New-born Christian can do little openly) great is the communion such Souls have with God in Spirit: great also is the submission of such Souls to God, for they be∣ing truly humbled, do bear the rebukes of the Almighty with great con∣tent; their uncircumcised Hearts being now humbled, they bear the punish∣ment of their Iniquity, as we read Levit. 26. 41. Yea, they taste the words of the Prophet, Mich. 7. 9. I will bear the indignation of the Lord, because I have sinned against him, — He will bring me forth to the Light, I shall behold his Righteousness. These are the Souls who justifie God in all Fatherly Corrections, as being merciful beyond their desert; who pu∣nisheth much less than our Iniquities deserve. If the Lord hide himself, they pursue him with Supplications; if he manifest himself to them, they pray for the continuation of such favours. Thus they continue in Prayer, and watch in the same with thanksgiving, Col. 4. 2.

SECT. VIII. Of the Resolves of duly-humbled Souls.

Holy and hearty Prayers to God, seldom go without some solemn Vows, or Expressions, of Holy Resolutions and Purposes, to be at the dispose of that God to whom such Prayer is only due. And because the sum of all we can purpose or resolve, is to cleave unto the Lord; so the regenerate Soul doth most ardently adhere to him, as Cant. 1. 4. Draw me, we will run after thee, — We will remember thy Love more than Wine; the Upright love thee. They are in relation to Christ, resolved as Ruth to Naomi, Ruth 1. 16, 17. even to follow him in life and death. And as for Sin, O how great is the purpose of their Hearts to have no more to do with it. Plal. 17. 3. Thou hast proved my heart, thou hast visited me in the night, thou hast tried me, and shalt find nothing; I have purposed my mouth shall not transgress. When David was in trouble, his Prayers and Pro∣mises went together, Psal. 66. 13, 14. And so they did in the case of Jacob, Gen. 28. 20, 21, 22. and like faithful Men they performed their Pro∣mises when their Prayer was answered. Surely when God healeth the backslidings of poor Creatures, and gives some taste of his Grace, then are they ready to say with Ephraim, What have I to do any more with Idols?

Ashur shall not save us, we will not ride upon Horses, neither will we say to the works of our hands, Ye are our Gods; for in Thee the Fatherless findeth mercy, Hosea 14. 3, 8. And now the great desire of the Heart is, that the enlightned Soul may no longer live to himself, but to him that died for him, and rose again; and thus conforming themselves to the Exhor∣tation, Acts 11. 23. With purpose of Heart to cleave unto the Lord: seri∣ously recogitating the vanity of their former ways, they turn their feet unto the Testimonies of the Lord, Psal. 119. 59.

Now as in the former Chapters we have endeavoured to set forth the Knowledg of God, and Jesus Christ whom he hath sent, and therewithal shewed the nature of true Faith, as by it we are made partakers of the Righteousness of God, and justified from all things from which we could not be justified by the Law. So in this Chapter, the sum of what we have said, is to shew the nature of true Repentance unto Life, which is one of the great Blessings of the Gospel of God, and was even so from the beginning. For the Law never did, neither ever could give such Repentance unto Men; but being not the ministration of Faith, it worketh Wrath, and leaves Men under condemnation, as we have shewed: For if there had been a Law given which could have given Life, verily Righteousness should have been by the Law, Gal. 3. 21. Now, forasmuch as this Mercy of Repentance unto Life, hath in all Ages been granted unto Men: It is thence evident, that the blessed Effect of the Gospel hath been granted to Sinners in all Ages, but more clearly revealed to us in these last times; let us therefore give all diligence to bring forth Fruit meet for such Repentance; lest at the last it be such as ought to be repented of. It is Godly Sorrow that worketh Repentance unto Salva∣tion. A truly contrite Heart becomes a Christian well, even in his pro∣gress in the ways of Christianity; because he hath need to pray daily for the forgiveness of those Trespasses, which by humane frailty he falleth into. Gospel-Repentance being granted us as a state of Hu∣miliation, admits of more exactness on our part, as well as other Gra∣ces; for who can say, There is nothing of Corruption yet unsubdued? And if not, Doth it not call for Humiliation, in order to its effectual purgation? certainly it doth.

CHAP. V. Treateth of a Christian Man's Conformity to Christ, in the Spirit of his Mind.

SECT. I.

WHen once the Regenerate Man hath put off the Body of the Sins of the Flesh, by the Circumcision of Christ, made without hands, Col. 2. 11. Then followeth that great and glorious Work, of putting on the New Man, which after God is created in Righteousness and true Holiness, after the Image of him that created him. Which standeth chiefly in being renewed in the Spirit of our Mind, Ephes. 4. 22, 23, 24. which we shall endeavour to demonstrate, by considering;

• 1. The light esteem our Saviour had of earthly Things; and how his People are therein to follow him.
• 2. What great esteem he had of Heavenly Things; and how we are to follow him therein.
• 3. His patience in all manner of Sufferings; and how therein we ought to follow his steps.

And first of the First.

It is most certain, that scarce any thing is so great an Enemy to Reli∣gion, as the love of Earthly Things; against which our Saviour bent himself, both by Example and Doctrine, that he might draw his Follow∣ers from that which is the bane of Religion.

1. By his Example: Though he was Lord of all, yet was he pleased to come into the World in as mean an equipage as the poorest (saving that he was born of a Kingly Stock) being brought forth in a Stable, and laid in a Manger. So greatly did he contemn the Glory and Riches of this World, that when he appeared in the World to propagate his Heavenly Doctrine, he consorted himself with the poorest of the People, taking his chief Servants out of them. Nor had he whereon to lay his Head, but was often relieved by the Alms of others; and this he did not of ne∣cessity, but willingly. And here must the Regenerate Man learn to fol∣low Christ; that is, he must get above all Earthly Enjoyments; he must let this mind be in him, which was also in Christ Jesus, Ephes. 2. 5. who thus humbled himself for our Example.

2. The same we learn from his Blessed Doctrine, providing in his first Sermon against Earthly-mindedness, that being the thing which the Gen∣tiles seek after; provoking his Followers to learn, by the common Acts of God's Providence, to be without carefulness, in respect of Food and Rayment; at least so as that our Cares that way, should not impede our seeking, above all things, the Kingdom of God and his Righteousness; pro∣nouncing the state of them that not only trust in Riches, but such as

have Riches, to be very dangerous, Mark 10. 20, &c. Christians are compared to Pilgrims and Strangers upon the Earth, on purpose to take them off from the love of present things, without which they can never be conformed to Christ; for if any Man love this World, the Love of God is not in him, 1 John 2. 15.

It is therefore a vain and foolish thing for Earthly-minded Men, in what Form of Religion soever, to flatter themselves that they are Christians, shall go to Heaven, &c. when our Saviour makes it next to an impossi∣bility. It is a remarkable passage, Luke 7. 22. And to the Poor the Go∣spel is preached: As if our Lord should say, My Business is very lit∣tle with Rich Men, my Doctrine is little acceptable unto them, 'tis in a manner but lost labour to preach the Gospel to them; they have their Portion in this World, they will none of me. How dreadful is that Voice, Jam. 5. 1, 2, 3. Go to now ye Rich Men, weep and howl for your miseries that shall come upon you. Your Riches are corrupted, and your Gar∣ments Moth-eaten. Your Gold and Silver is cankred; and the rust of them shall be a Witness against you, and shall eat your Flesh as it were Fire; ye have heaped Treasure together for the last Days. Surely the thoughts of this might cause Men to tremble, who trust in uncertain Riches, and are not rich towards God. Let your conversation be without Covetousness, is a great Exhortation, Heb. 13. 5. and be content with such things as you have; and to inforce this, a Promise follows, for he hath said, I will ne∣ver leave thee, nor forsake thee. The true Christian rests upon this, know∣ing, That they that will be Rich, fall into temptations and a snare, and into many foolish and hurtful Lusts, which drown Men in Perdition and Destru∣ction, 1 Tim. 6. 9. Let the serious Christian consider, that in the Do∣ctrine of Jesus, there is scarce any thing more pressed than this, That Men beware of the things of this World, so as to set the Affection upon them, for a Man's Life consisteth not in the abundance of the things which he possesseth. * 2.8 The true Christian that is conformed to Christ in the Spi∣rit of his Mind, prayeth on this wise, Give us this day our daily Bread; Or he is like Agur, Give me neither Poverty nor Riches, — feed me with Food convenient for me, Prov. 30. 8. In a word, He that will rightly put on the New Man, that will put on the Lord Jesus, must do it with∣out making provision for the Flesh, to fulfil the Lusts thereof, Rom. 13. 14. I have read of one of the Ancients, who being asked, What Vertue makes a Man most acceptable to our Saviour? He answered with much af∣fection, That it is Poverty; and that Poverty is the way to Salvation, the Nurse of Humility, the Root of Perfection, and hath many hidden Fruits and Commodities known to very few. Now though this Passage may be something hyperbolical, yet much truth lieth in it: For what was, or what is the cause, why so few rich and noble Personages receive the Gospel, whilst many of the poorer sort did, and do still receive it? Is it not only this, The one is Rich, the other Poor? There can no other thing be as∣signed but meerly this; for set aside this, and the advantage generally ly∣eth on their part in many respects. Let therefore that Exhortation, Col. 3. 2. be acceptable to all Men, Set your Affections on things above, and not on things on the Earth. For it were better for thee to cast all thy

Riches into the Sea, then that thou for thy love thereto shouldst be cast into Hell. Remember, it is our Saviour that saith, no Man can serve two Ma∣sters, ye cannot serve God and Mammon, Mat. 6. 24. Let us therefore love the Lord our God, and him let us serve.

The Apostle informs us, That he that is joyned to Christ, is one Spirit, 1 Cor. 6. 17. And where this Union is effectually made, it cannot be but the things of the World are contemned: Witness the same Apostle, Phil. 3. 7, 8. But what things were gain to me, them I counted but loss for Christ. Yea doubtless, and I count all things loss, for the excellency of the Know∣ledg of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but dung, that I may win Christ. Sure, this is the Man, the Christian Man, whose Pattern we ought to follow, yea, must fol∣low, if we intend to be accepted of Christ; who saith, He that loveth his own life more than Christ, is not worthy of him. St. Paul did not only contemn Riches, but the Honours of the World also, which is usually a companion with Riches: And here the true Christian must learn the Mind of Christ, to condescend to Men of low Estate, and not to mind high things. Here the Brother of high Degree is taught to rejoyce that he is Abased, and the Brother of low Degree in that he is Exalted, James 1. 9, 10. The Law of Christianity making them equal as Christians, and yet preserves their different Qualities, or Degrees, as Men: 1 Cor. 7. 20. Let every Man abide in the same Calling, wherein he was called, walking with God.

SECT. II. What great esteem Christ had of Heavenly things, and how his People are to follow him therein.

Heavenly things admit of a twofold Consideration, either these that are Practical in this World; or those that respect the Inheritance of the Saints to all Eternity. The latter we shall have occasion to speak of in the next Chapter, the former now falls under our Consideration; concerning which, we find our Blessed Saviour wholly devoted thereunto, according to the Prophesie which went before of him, Psal. 69. 9. The zeal of thine House hath eaten me up. And again, I delight to do thy Will, O God; yea, thy Law is within my Heart. I have preached Righteousness in the great Congregation: Lo, I have not refrained my Lips, O Lord, thou knowest. I have not hid thy Righteousness within my Heart, I have declared thy Faithfulness, and thy Salvation: I have not concealed thy loving Kind∣ness, and thy Truth from the great Congregation, Psal. 4. 8, 9, 10. Thus we find the Lord Christ greatly affected with the Work of God, even consumed as it were to perform it, insomuch that he esteemed it more than his material Food, John 4. 34. My Meat and Drink (saith he) is to do the Will of Him that sent me, and to finish his Work. Another In∣stance we have of his great forwardness to fulfil the Will of God in the case of Baptism, travelling in order thereunto from Galilee to Jordan, which was a considerable Journey; and presseth to have it done speedily, with a suffer it to be so now; for thus it becometh us to fulfil all Righteousness, Mat.

3. 15. A most excellent Example he was in taking hold of Time to do his Fathers Will, John 9. 4. I must work the Work of Him that sent me, while it is Day, the Night cometh when no man can work. Now let us try, and we shall find that the truly Regenerate Man laboureth to follow Christ in these things, even step by step, as fast as may be; for now no∣thing is so delightful, as to be concern'd in the Work of God. David saith, A Day in the Lord's Courts, is better than a thousand; to be a Door∣keeper there; is better than to dwell in the Tents of Wickedness. The blessed Mans delight is in the Law of the Lord, and in that Law doth he exercise himself Day and Night, Psal. 1. 1, 2. And David rejoyced at the Word of God, as one that findeth great spoils, Psal. 119. 16. Yea, he saith, My zeal hath consumed me, because mine Enemies have forgotten thy words, ver. 139. Expressing the greatness of his affection to the Law of God, Ver. 97. O how love I thy Law! it is my Meditation all the day. Yea, he had taken these Testimonies as an Heritage for ever; and they were the rejoycing of his Heart. And what was David's temper herein, ought to be, yea, and is doubtless in good measure the Temper and Spirit of all the Faithful Children of God: Who having seen the Beauty of the Lord in his Temple, desire to be often so in his Presence, Psal. 27. 4.

So greatly was the Apostles affected with the Work of God in the Go∣spel, that they desired to give themselves continually to the Ministry of the Word and Prayer, Acts 6. 4. And so delighted were the Christians generally in those Days, that they were wholly devoted to the Advan∣cing of the Gospel of God, selling their Possessions to that very end, Acts 2. 45. and were continually praising God, and the Lord added to the Church daily such as should be saved. Whilst the Galatians continued in their pristine Christianity, such was their fervour, that they are decla∣red to have a Blessedness among them towards Truths Advancement, Gal. 4. 15. The Church at Thessalonica is praised for their fervent En∣deavours, to spread abroad the Gospel in every Place, as well as for the exceeding encrease of Faith and Charity among themselves, 1 Thes. 1. 8. 2 Thes. 1. 3. The zeal of the Roman Church is commended, for that their Faith lay not dorment, but was Active; and so spoken of throughout the whole World, Rom. 1. 8. The Ephesian Church is prai∣sed for their Faith in the Lord Jesus, and love to all the Saints, and the Ministry also; for that they laboured and had not fainted, Ephes. 1. 15. Rev. 2. 3.

And thus we find, that those Vertues which were so radiant in our Saviour, upon the account of Zeal and Activity in the Work of God, did also shine in the Regenerate very excellently, by which we have occa∣sion to try our selves in respect of Conformity to Christ, whether our Conversation be in Heaven, or Heavenly things; or if otherwise, that we are minding Earthly things, we are far from Christianity, in respect of the Internal part, what profession thereof soever we pretend to. And such Formalists there were, even in the Apostle's time, whom he thus bewails: Many walk, of whom I have told you often, and now tell you even weeping, that they are enemies to the Cross of Christ; whose God is their Belly, whose end is Destruction, whose glory is their Shame, who mind Earthly

things, Phil. 4. 18, 19. Wherefore let us not be conformed to this World; but let us be transformed by the renewing of our minds, Rom. 12. 2.

SECT. III. Of the Patience of Christ in all manner of Sufferings, and how therein we ought to conform our Minds to him.

As it is given to Christians, not only to believe on the Lord Jesus, but also to suffer for his sake, Phil. 1. 29. so they are most effectually encou∣raged thereunto by his famous Example, whereof we are now to treat, and wherewith we find him attended from his Birth to his Death. No sooner is he born, but Herod seeks his Life, Mat. 2. 13. No sooner doth he consecrate himself to God in sacred Baptism, Mat. 15. 16. and in Prayer receives the Holy Spirit, being now sealed therewith, and decla∣red to be the Son of God by Voice from Heaven; but Satan sets upon him by subtilty, trying all sorts of Temptations: And first, such as might arise from necessity, or want of Food, (for Christ was touched with a feeling of our Infirmities, being now an hungred) Satan upon this tempts him to distrust his Sonship, or Relation to God, because ex∣posed to these straits, Mat. 4. 3. If thou be the Son of God, &c. And under this Head, are contained all those Temptations which befal his People in the want of Earthly things, which want is supplied by the Word of God, which here Christ feeds upon; who also hath promised not to leave, or forsake his People. After this manner David support∣ed himself, Psal. 119. Unless thy Word had been my delights, I should then have perished in mine Affliction. Satan knows that Disobedience is inci∣dent to humane Frailty; and can he but cause Men to dispair of Gods Providence, he works their Ruine: but in this attempt he is vanquished by our Saviour.

The next Assault is, to try if he can draw our Saviour to the sin of Pre∣sumption, as he did the first Adam: If thou be the Son of God, cast thy self down, &c. Christ conquers here also by the Word of God, which though it abound with Promises of great preservation to the Children of God, yet doth it also forbid them to presume upon unnecessary Dangers, and unwarrantable Undertakings; Thou shalt not tempt the Lord thy God. Now under this Head, are contained all those Transgressions, which come of presuming to go beyond the Word of the Lord; and here we see the way to avoid them.

Satan's last and most plausible Stratagem, is Flattery: He presents our Saviour with the glory of the World, upon condition he would prevari∣cate in the matters of Religion. This our Saviour repulses with greatest Indignation, Get thee behind me Satan; it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve. Under this Head are contained all those Flatteries, or alluring Temptations, which may at∣tend God's People, to sway them in Religious Matters, upon hope of Worldly Advantages. In which case, we are instructed by our Saviour's Example, to give no place to the Devil, Who did not forbid Christ to

worship God, but to extend something of that nature to him, that so he might have a part with God at least. To this, our Saviour gives a dou∣ble Answer, 1. It is written, thou shalt worship the Lord thy God; 2. And Him only shalt thou serve. God will have no Competitor, he will have all in point of Worship, or nothing. Let no Man then think to unite false Worship with true, till he can united God with Satan; which will never be. The Temptations of Christ are reckoned among his Sufferings, and so may fitly be reckoned among the sufferings of his Servants; and they are happy that endure and overcome those Temptations, to which for the sake of Christ they are often exposed, who therefore will succour them: For in that he hath suffered being tempted, he is able to succour them that are tempted, Heb. 2. 18. Yea, those that continue with Christ in his Temptations, have a Kingdom appointed unto them, as Christ had a Kingdom appointed unto him, Luke 22. 28, 29.

Satan being thus vanquished, leaves Christ, and after this carries on his design by wicked Men, persecuting our Lord from place to place, exposing him to the contempt of the Proud, the reproach and scorn of the People; and finally, to be Imprisoned, Scourged, Buffetted, Ar∣raigned, Condemned, and Executed, among Evil-doers: All which our Blessed Saviour underwent with great Patience, Constancy, and Reso∣lution; and thus being made perfect through Suffering, became Captain of our Salvation. In all which, we are to learn Conformity with Christ, to arm our selves with the same, 1 Pet. 4. 1. Yea, to get this fortitude and noble frame of a Christian, because Christ our Captain hath gone before us, suffering for us in the Flesh, leaving us an Example, that we should follow his steps: And particularly in these, 1. Art thou contemned, or dispised for Christ's sake, because thou art of mean Estate in this World? Even so was thy Lord, Mark 6. Is not this the Carpenter, the Son of Joseph? 2. Art thou reproached as one acted by a Phanatick, or Diabolical Spirit? So was thy Master, John 10. 20. He hath a Devil and is mad, why hear ye him? 3. Art thou accused falsly as one Factious, and Seditious? Even so was Christ, Luke 23. 5. And they were more fierce, saying, he stirreth up the People. If thou let this Man go, thou art not Cesars friend, John 19. 12. 4. Art thou Naked and Derided? So was our Redeemer: And the Men that held Jesus, mocked him and smote him, and when they had blindfolded him, they stroke him on the Face, and ask∣ed him, saying, Prophesie who is it that smote thee? And many other things blaspemously spake they against him, Luke 22. 63, 64. 5. Art thou Impri∣soned and Arraigned as a Malefactor? So was this Prince of Peace, Isa. 55. 8. He was taken from Prison, and from Judgment. 6. Art thou spoil∣ed of all thou hast? So was thy Saviour, Mark 15. 24. They parted his Garments, casting Lots upon them what every Man should take. 7. Art thou condemned to Death, as, and amongst Evil-doers? Thy Lord was so, and put to a painful and shameful Death, Mark 15. 25, 27. And it was the third Hour, and they Crucified him — and two Thieves with him, the one on the Right hand, and the other on his Left.

Now as we are taught to suffer according to the Will of God, by this admirable Example; so we are to take special regard, that we suffer for

the same cause, and with the same temper or frame of Spirit. Otherwise a Man may suffer in vain, yea, and be a Persecutor even then when he is a Sufferer; and he is so, when in his Heart he wisheth he had the oppor∣tunity to persecute his Adversary. Thus did not our Saviour, he could have rescued himself, or had the Angels to have done it; but he more consults the Will of God, than any such thing. Even so should we pati∣ently commit our selves to God's pleasure in well-doing. But let none of you suffer as a Murtherer, or as a Thief, or as an Evil doer, or as a Busie∣body in other Mens Matters. But if any suffer as a Christian, let him not be ashamed, but let him glorifie God on this behalf, 1 Pet. 4. 15, 16.

For further encouragement to follow Christ in this Path, with the Spi∣rit of our Mind; let us behold some Worthies that have gone this way before us, and left the Trophies of Victory behind them. The Apostle Paul is herein inferior to none: He desired to know the fellowship of Christ's Sufferings, being made conformable unto his Death, Phil. 3. 10. And assures us, That if he should be offered upon the Service and Sacri∣fice of the Faith of his Brethren, he did therein joy and rejoyce, Phil. 2. 17. The Apostles rejoyced that they were counted worthy to suffer shame for the Name of Christ. And Moses long ago had the same Spi∣rit, and counted the Sufferings of Christ greater Riches than all the Treasures of Egypt, Heb. 11. 26. And how should they be otherwise esteemed, by such as know that these light Afflictions which are but for a moment, work for us an exceeding and an eternal weight of Glory. This Glory is so affixed to Christ's Sufferings, as that we are not secured of it without them. Rom. 8. 17. — if so be that we suffer with him, that we may also be glorified together. When the Word of God saith thus, If we suffer with him, we shall also reign with him. If we deny him, he will also deny us, 2 Tim. 2. 12. Me-thinks it should make the sufferings of Christ desirable, with submission to the Will of God; however it must needs take away the terror thereof.

The best way that I know how to make Christ's Sufferings acceptable to his People, is to consider,

1. That Sufferings cannot be avoided, whether we do well or ill; if well, then we suffer from evil Men; if ill, God himself will punish us. If we faithfully confess Christ, we suffer here; If we deny him, we suf∣fer hereafter.

2. That Christ is more excellent than all things, and therefore to be preferr'd before all things.

3. That in all our sufferings for Righteousness-sake, he bears the greatest burthen, or makes them easie to his People. God is faithful, who will not suffer you to be tempted above what ye are able; but will with the temptation make a way to escape, that ye may be able to bear it, 1 Cor. 10. 13.

And lastly, There is a Kingdom assured to faithful Sufferers, Luke 22. 28. That ye may be counted worthy of the Kingdom, for which ye also suf∣fer, 2 Thess. 1. 5.

CHAP. VI. Wherein is considered the Hope, or thing hoped for, at the glorious appearing of Jesus Christ: Together with the comfortable parts of the Inheritance they here partake of by the way.

SECT. I.

THe hope of the Promise made to the Fathers, (which Paul expounds of the Effects of Christ's Resurrection, Acts 26. 6, 7, 8.) is said to be that unto which all the twelve Tribes instantly serving God hope to come; which Hope in the most glorious part we have also, as the An∣chor of the Soul both sure and stedfast, against the winds of Error and humane Fear: both which would rob us of the Inheritance of the Saints in Light; which in these days is not much set by, but seems to be an idle Tale to the Men of this World. In opposition to whom, we shall en∣deavour to set forth the blessed Inheritance of the Children of God, that all may know they are no such Bankrupts, as they are generally thought to be. Being indeed the richest for Inheritance of all others; and that whether we respect their present or future State, for that they are joint-Heirs with Christ, who is appointed Heir of all things, Heb. 1. 2. And because this Inheritance is made up of many Blessings, and is re∣ceived by sundry gradations, we shall begin with that which is first, and so proceed to the last; if so we may any way affect our own Souls, or others, with the contemplation thereof, or with Christianity it self, the way wherein such great Blessings accrue unto us. And this we shall essay to do by a brief view of the ensuing Particulars, wherein this Inheritance consists, which are these; The Heirs of God do inherit,

• 1. His Righteousness.
• 2. His Name.
• 3. His Spirit.
• 4. All the Priviledges of his House.
• 5. They are Heirs of this World.
• 6. Of that which is to come.

Of the first of these we have treated Chap. 3. Sect. 7. so that we shall say the less here. Yet because God's Righteousness is the first thing which his Children inherit from him, and that without which nothing else can be inherited, it is convenient we insist a little upon it here also. It is certain, that by Nature we were all the Children of Wrath, and fat from Righteousness. Our Inheritance was Corruption from Adam, (As it the Earthy, such are they that are Earthy); None are Heirs by that Birth∣right of Eternal Life, but must come to it by another Parentage, even

by the Adoption of Grace, and so through Christ Heirs of God, Gal. 3. ult. and so Inheritors of his Righteousness. For this is that great Bles∣sing which Noah received, who became Heir of the Righteousness which is by Faith; and consequently the rest of the Faithful were Heirs thereof as well as he, Heb. 11. 7. This is the Blessing which Abraham received, that Righteousness was imputed to him, which was written for us, to whom it shall be imputed also if we believe, &c. Rom. 4. 23, 24. To have Righteousness imputed without the Works of the Law, is the Bles∣sed Man in David's account, Rom. 4. 6. God's Righteousness to be ma∣nifested without the Law, is the great Gospel Grace in Paul's account, Rom. 3. 21, 22. Yea, it is that to which both the Law and the Pro∣phets bore witness. Our Saviour is foreshewn to advance the knowledg of this Grace in the Church of God, Psal. 40. 10. I have not hid Thy Righteousness within my Heart, I have declared thy Faithfulness and thy Salvation; I have not concealed thy loving Kindness, and thy Truth from the great Congregation. Christ fulfilled this Prophecy, Mat. 6. 33. Seek yee first the Kingdom of God and his Righteousness, holding forth remission of Sins, through believing on the Name of the only begotten Son of God. This Righteousness being not acquired, but imputed, is said to be at∣tained by them that followed not after Righteousness; whilst those that fol∣lowed after Righteousness, attained not to Righteousness; and the Reason is given, because they sought it, not by Faith, but as it were by the Works of the Law, Rom. 9. 30, 31. The Jews are charged with being ignorant of God's Righteousness, but they were no more ignorant of Moral Righte∣ousness than other Men; and very skilful they were in the Righteousness of the Law, so then God's Righteousness, or the Righteousness of Faith, according to which Men are Heirs of Eternal Life, is a Righteousness which may be distinguished, both from Moral and Legal Righteousness; not so much in respect of the Work wrought, as the Person by whom the Work is wrought, (for Christ obeyed his Father in all Righteous∣ness) and in whose stead, and the manner of its being made ours, which is by Faith. Hence (I conceive) Christ is said to be the end of the Law for Righteousness to every one that believeth, Rom. 10. 3. Yea, He is the Lord our Righteousness; He is made of God unto us Righteousness; in him we freely inherit what belongs to us as Heirs of God; therefore we are Heirs of Righteousness by him, even of that Righteousness which is by Faith.

SECT. II. The Children of God inherit their Fathers Name.

By Name here we do not intend so much any particular Epithite, as that blessed distinction in point of Quality, which God makes between his People and those that are without. Yet, Isaiah prophesies, That when the Gentiles should be called, his Servants should be called by a Name which the Mouth of the Lord should name, Chap. 62. 2. And it was God's way to put his Name upon his People in old Time. Hence they plead their right to Inheritance, Isa. 63. 19. We are thine, thou never

barest rule over them, they were not called by thy Name. If we may refer the Appellation of God's People to any particular term, that of Christi∣an may be chosen, as befitting their Gospel-State, Acts 11. 26. being a name of blessed import, both to distinguish them from the Jewish State, as also to set forth the Graces wherewith they are enriched in the Gospel; Christian being derived from that worthy Name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or * 2.9 Christ, and sig∣nifieth that Holy Unction or Anointing which they have with the Holy One, 1 John 2. 27. A Name of Consecration, importing the People so denominated, to be set apart to Holy Matters; which the Apostle seems so to interpret, 1 Pet. 2. 9, 10. But ye are a Chosen Generation, a Royal Priesthood, an Holy Nation, a Peculiar People; that ye should shew forth the Praises of him, who hath called you out of Darkness into his marvel∣lous Light: which in time past were not a People, but are now the People of God. Our Lord is said to have, by Inheritance, a more excellent Name than the Angels, Heb. 1. 4. Wherefore his People being joint-Heirs with him, have that honourable Appellation of the Sons of God, 1 John 3. 1, 2. which the Apostle admires, Behold, what manner of Love the Fa∣ther hath bestowed upon us, that we should be called the Sons of God. Belo∣ved, now are we the Sons of God.

It is a matter of weighty consideration, that in Christian Baptism, the Name of the Father, Son, and Holy Spirit, should be so solemnly named, or the Believer so solemnly baptized into that Name; as if God would hereby declare he owneth those for his Children: And thus he made pub∣lick declaration from Heaven, that Christ was his Beloved Son at the time of his Baptism, Matth. 3. 15, 16, 17. Surely the Name of Christian, or Sons of God, is now made too common, and very unduly imposed upon Men generally; for it cannot be rightly affixed, where the Graces signified there∣by are not in some measure antecedent: It is a Name of signification; and to affix it to a Blank, or improper Subject, is injurious; we must be Sons, before we can inherit the Name of Sons. If Children, then Heirs, Rom. 8. 17. Yea, Heirs of God, joynt-Heirs with Christ. These Chil∣dren are born, not of Flesh, or the Will of Man, but of the immortal Seed of God's Word: And this is the Word which by the Gospel is preached unto you, 1 Pet. 1. 25. John 1. 12.

SECT. III. The Children of God inherit the Spirit of God.

As the Earnest is a part of the whole Price, so the Gift of the Spirit is a part of the Inheritance of God's Children; Ephes. 1. 13, 14. After ye believed, ye were sealed with the Holy Spirit of Promise, which is the Earnest of your Inheritance, until the Redemption of the purchased Possession, unto the praise of his Glory. The Promise of the Spirit, received through Faith, is one great part of the Blessing of Abraham, which was to come upon the Gentiles through Jesus Christ, Gal. 3. 14. And is one of these great and precious Promises, by which we are made partakers of the Di∣vine Nature, 2 Pet. 1. 4. That is, by its operation we taste the Heavenly

Gifts whilst in this World, and are fitted for an inseparable union with Christ to Eternity. And thus the Powers of the World to come are felt in the Soul [i. e. the powerful Ministry of the Gospel, called the World to come, as it was to succeed the Law, Heb. 2. 5.] And it is most evident, that without the influence of God's Spirit illuminating our Judgments, and heightning our Affections, and so evidencing with our Spirit that we are the Children of God, we may talk of much, but we truly inherit very little of those Vertues whereof we speak. This is that deceitful state which the Apostle compares to sounding Brass, and a tinkling Cymbal; * 2.10 namely, to have the Tongues of Men and Angels; as it were, and yet be a Stranger to the Fruits of the Spirit of Promise, which seals the Sons of God to the Day of Redemption, Ephes. 4. 30. When Paul saith, * 2.11 No Man can say that Jesus is Christ, but by the Spirit of God. Sure he means some such thing as this, that no Man can make this profession of Christ sincerely, heartily, and to his comfort here and hereafter, as God hath ordained, but by the Spirit of God; for unless a Man herein be led by the Spirit of God, he is no Child of God, and so no Heir of God. But more of this hereafter.

SECT. IV. The Children of God inherit all the Priviledges of the House of God.

By the House of God here, we mean the Church of God, in her so∣journing-state in this World. For to whom pertains the Adoption, or Sonship, to them pertains the Glory; namely, the most glorious of God's Ordinances, by which he presenceth himself in his Church. Thus was the Ark of the Covenant called the Glory of God, 1 Sam. 4. 21. Psal. 78. 60. Yea, to them pertains the Covenants, the giving of the Law, [which suits with the State of the Church] the Service of God, and the Promises, Rom. 9. 4. What is here said of the Israelites, is applicable to the Church of Christ, respect being had only to the different Ministra∣tions under which they are constituted. * 2.12 Those only are to be, they only can be taught to observe, or put in practice whatsoever Christ com∣manded, who were first incorporated into Christ. They only could, and did, continue stedfastly in the Apostles Doctrine and Fellowship, who were first added to the Church, Acts 2. 42.

Whilst the Gentiles were not the Children of God, they were strangers to the Priviledges of the Church of God; but being the Sons of God by Faith, they became Heirs of Eternal Life, Tit. 1. 2. * 2.13 And so fellow-Citizens with the Saints, and of the Houshold of God. More of this also, when we come to treat of the External part of Christianity.

SECT. V. God's People are Heirs of this World.

This may seem very improbable, that Christians should be Heirs of this World, or as such to have any part therein. But surely God hath not spoken any thing in vain, his Promises are not yea and nay; but Yea and Amen. Now, whoever possesseth the Earth, it is most certain God's People have the clearest Interest in it, though it is made for the Universe; and being so, it must needs be made for God's People among the rest. And it is theirs by Promise, under a two-fold Consideration; the first Ge∣neral, the second more Especial.

For the General Promises by which God's People have an Interest in present things, even the Christian Church, they are such as these, Mat. 6. 33. Seek the Kingdom of God and his Righteousness, and all these things shall be added unto you. He that observes the scope of our Saviour in this part of his Sermon, will find that he labours to settle the Minds of Men about matters of Food and Raiment, who being by such cares overpow∣red, are unapt for the Kingdom of God. Wherefore, that the Heirs of Sal∣vation might have some Consolation upon this account, our Saviour makes them a sure Promise, that all these things shall be added as an over∣plus is added to the Bargain; For (saith he) your Heavenly Father knows ye have need of these things. And that we might the better conceive the certainty of Promises of this kind, he points us to the Care and Provi∣dence of God in matters of far less moment, viz. His feeding the Fowls of Heaven, who as David saith, Psal. 104. are satisfied with his Blessing, and what he gives them they gather. He wills us to consider how the Grass of the Field is cloathed; that we might from thence under∣stand he will not be unmindful of his People; who, could they live more by Faith in his Word, should less feel the evil of the Cares of this Life.

The holy Apostle, 2 Tim. 4. 8. delivers the same Doctrine, assuring us, that Godliness hath the promise of the Life that now is, as well as of that which is to come; and avers it to be the only profitable exercise which enti∣tles us to all things. When David saith, They that seek the Lord, shall not want any thing that is good, Psal. 34. 10. it is evident, he meaneth particularly common Sustenance; and shews that the way to live and see Good, is to avoid the way of Iniquity, and to do good: for the Eyes of the Lord are over the Righteous; meaning to preserve them, and protect them.

The holy Scriptures abound with Passages of this kind, and with Ex∣amples of not only common, but special Favours this way bestowed on the People of God: as in the case of Jacob, Gen. 48. 15. who was fed by the Providence of God all his life long; and he sent a Man (even Joseph) beforehand into Egypt, to provide for his Servants in the time of Famine. It was God who fed his People in the Wilderness, in a Land that was not sown, Jer. 2. 2. It was God that turned the Hearts

of those that led his People Captive, to shew them Kindness according as they remembred Him, 1 Kings 8. 46, 47. &c. The same God hath preserved the followers of his dear Son, so that not any of them have been herein forsaken of God. The same Paul that knew what belonged to Straits at some turns, knew what belonged to Fulness at others, 2 Cor. 1. 8. Phil. 4. 18. And by this variety was he instructed in all things, and had learned in all Estates to be content. And hath left to Posterity, not only his experiments of God's Providence this way, but hath asserted the Saints Interest in all these, as well as in other things. 1 Cor. 3. 21, 22, 23. All things are yours, whether Paul, or Apollos, or Cephas, or the World, or Life, or Death, all are yours; and you are Christs, and Christ is Gods. Signifying hereby that, so far as these things may con∣duce to the well-being of the People of God, they have a sure Interest in them all. Only thus much we are to understand, that those general Promises, admit of intervening Immergencies, for the trial of the Faith and Patience of God's People, who must sometimes be spoyled of their Estates; partly to discover the wickedness of the Wicked, and partly to shew the excellency of the Graces of his Children, in being willing to follow Christ in such Trials with joyfulness, Heb. 10. 32, 33, 34. Howbeit, in these very Trials God hath the soveraign dispose of things, and causeth them to work together for the good of them that fear God, Rom. 8, 28. As the Experience of many can, and will testifie, who have had the honour in these Days, to try the nature and consequence of these light Afflictions, which are but for a moment, Rom. 8. 18. So that true for ever is the saying of the Wise-man, Eccles. 8. 12, 13. Though a Sinner do evil an hundred times, and his life be prolonged, yet surely I know it shall be well with them that fear God, that fear before him: but it shall not be well with the Wicked, neither shall he prolong his days — because he feareth not before God.

Furthermore, Beside this Interest of God's People in things which pertain to this Life, there are very great and special Promises made to them, of far larger enjoyments even upon the Earth; which as the Pro∣phets have foretold, so the same is confirmed by our Saviour, Mat. 5. 5. Blessed are the meek, for they shall inherit the Earth. Doubtless the meek did then, and in former times also, inherit the Earth in a way of common Providence, being always generally the preserved of the Lord: Our Sa∣viour therefore in this Passage, seems to import some special Favour this way, which God had in store for his own People, even the advancement of that Kingdom whereof the Prophets had spoken, since the beginning of the World: And particularly Daniel, Dan. 7. 27. The Kingdom, and Dominion, and the greatness of the Kingdom under the whole Heaven, shall be given to the People of the Saints of the most High; whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey Him. Either this Prophecy hath been already fulfilled, or is yet to be accomplished; and hitherto nothing has been alledged which answers to the Prophecy, the most glorious Estate of the Church hitherto, being no way answerable to the tenor of those words, whether we consider the Jewish Church, or

the Christian; and therefore we must look for the fulfilling of these Say∣ings, which cannot fall to the ground without Accomplishment.

When the Apostles demanded, or enquired, whether Christ would at that time restore the Kingdom to Israel, Acts 1. 6. Our Saviour denies not but that such a thing was to be expected, only opposeth their curiosity about the Time. But when he saith, The Father had put that in his own Power, he fairly grants the thing shall be; and having expounded before unto his Disciples all things in the Prophets, and in the Psalms, concerning himself, he had doubtless opened things which concerned his Kingdom, as prophesied of by David and the rest. And in the second Psalm, we have this very remarkable to the case in hand, That God would set his King upon his holy Hill of Zion; that this King is the Son of God; that the Hea∣then, and the uttermost parts of the Earth, should be made his Possession: That He should rule them with a Rod of Iron: That Kings are therefore to be Wise, and submit to Him: That all this is decreed and published for In∣struction. Now though some Nations have been made to acknowledg Christ to be the Son of God, and many Kings the same, yet all comes short of the extent of these words abundantly; so that there is yet a Time for the fulfilling that which lieth in them.

The Apostle, Acts 3. 21. speaks of a Time of refreshing which shall come from the Presence of the Lord, wherein there shall be a Restitution of all things, spoken by all the holy Prophets since the World began. Now though the Conversion of Constantine, may seem to bid fair for the fulfilling of this Prophecy in the judgment of some, yet sure it falls abundantly short; for there was far more of the World opposite to, than any way disposed to God-ward all his days, and ever since; so that we must conclude a grea∣ter Blessing is yet to be expected this way, than hath hitherto been re∣ceived.

Rom. 8. 19. tells us, That the earnest expectation of the Creature, wait∣eth for the manifestation of the Sons of God: And that the whole Creation groans and travelleth in Pain: And that it shall be delivered from the Bon∣dage of Corruption, into the glorious Liberty of the Sons of God. Doubtless this is a happier Time than hath yet been since the Curse entred upon the Creation, and therefore we may expect the Manifestation of the Sons of God in a state of glorious Liberty, and therewithal the Deliverance of the Creature, or the insensible part of the World, from the Bondage of Corruption.

And because the clearing this place Rom. 8. to stand for us in this mat∣ter, will be in effect to remove whatsoever can be objected against us; I shall therefore offer something to that purpose, which I take to be consi∣derable. And though by Creature here, we understand the Insensible World, and the Dumb Creature; yet we are far from thinking, that they shall be joynt-Heirs with God's Children of Eternal Blessedness. But as Chrysostome expounds the place, Into the Liberty of the Sons of God, is as much as to say, Together with the Liberty of the Sons of God, they shall be freed from the Bondage of Corruption under which they groaned. And Ambrose to the same effect, Habet enim in labore posita Creatura, &c.

The Creature travelling in Pain, hath this Comfort, that it shall rest from Travel, when they shall all believe whom God knows are to believe. This I have from a learned * 2.14 Author, against whom many things are objected, but especially the Authority of Augustine, Theodoret, Origen, Anselm, Lira, Gregory; who, either take the place to be intricate as some, That by the Creature, is meant Angels: As others some again, take it to be the Natural Man: Others, the Regenerate Man; and some admit all three; and it's supposed that the meaning of the place is uncertain. To all which my Author answers to this effect:

1. That diversity of Interpretations, does not always infer the uncer∣tainty of Sense.

2. That the Text it self, demonstratively controlleth all these Inter∣pretations. Out of it I argue, and conclude;

1. Angels are not meant, for (it can be) neither the blessed Angels, nor the sinful. Not the Blessed, for they are not subject to Vanity and Corruption (as the Creature here meant, is); neither do they groan and travel to be freed from it, as the Creature is here said to do. Neither are the sinful Angels here meant; for they hope not for, but envy and grieve at the full Adoption of the Sons of God. Neither do they wait and groan for their own final Deliverance, but utterly dispair of it, as being certain of their everlasting Rejection.

2. Neither is Man meant (by the Creature in this place): for then it must be either the Regenerate, or Unregenerate. Not the Regenerate, for they are plainly distinguished from the Creature; where it is said, And not only they, but our selves also, who have the First-fruits of the Spirit. Nor are the Unregenerate meant; for the Creature (here meant) is subject to Vanity, not of its own will; but evil Men do wittingly and willingly subject themselves thereunto. Again, the Creature longeth for Freedom, but these Unregenerate Men being without Faith, have no hope thereof, &c.

If neither Angels nor Men, then undoubtedly the Dumb Creature alone is meant; for there is no Third, yet neither the Imperial Heaven, nor Hell. Not that Heaven, for being the Throne of God, and Seat of Blessed Angels and Saints; not made for our use whilst we are here in Via, but reserved to be our Mansion when we shall dwell in Patria; it is neither defiled by Sin, nor subject to Vanity. Not Hell, because it is the place of endless Torment, — and may be said to groan for the actu∣al Damnation of the Wicked, but never to wait for the Salvation of the Just. Thus, or to this effect, my Author; who also further shews what manner of Liberty the Creature shall partake of.

Not Beatifical, to behold the Face of God in the fulness of Wisdom, Righteousness, and Peace, that being not incident to any Creature be∣neath Man: But to be freed from Vanity, and to be restored to its Pri∣mitive, or better Perfection which the Creature is capable of, which is a glorious Liberty. Thus much on Rom. 8.

That the Church of God shall yet enjoy a greater Tranquillity than ever she yet attained, we must needs conclude from Rev. 5. 10. & 20. 4. Because no Man could yet with good Evidence, assign when these thousand

Years began, or how it can be truly said that Christ and his Saints have reigned upon the Earth. True it is, Augustine (a Man once of our mind in this Matter) assigns this thousand Years to commence about the time that divers went on Pilgrimage to the Sepulchres of Martyrs. Mr. Fox takes it to be of a far later date. But sure a matter of this nature, when it shall indeed come to pass, shall be too evident to be conjectured at. The sum of all is this, That the People of God are a People preserved by the Lord, and shall be highly honoured, even in this World: And yet be∣hold, this is but a small thing, in comparison of the things which God hath further prepared for them that love him.

With one Caution I shall conclude this Section, and that is, That we be not too curious in searching into these Mysteries; neither meddle with that Spirit which is too impatient of the time when God shall do this: Let us beware of Carnal Thoughts, as if by humane force these things should be effected. Christians are to keep the Word of God's Patience: Promises of this kind shall be fulfilled. We have no Precepts (that I know of) binding us to set up this Kingdom; I know we are required to be patient unto the coming of the Lord. Let us therefore follow Peace with all Men, and Holiness, so shall we see the Lord. And blessed are the Peace-makers, for they shall be called the Children of God, Mat. 5. 9.

SECT. VI. The Children of God shall inherit Eternal Glory in the World to come.

Here we may better admire, than discourse of the Eternal Inheri∣tance of the Saints. However, this we shall say, That were all that we have said of the Inheritance of the Saints the whole of their Inhe∣ritance, it were but of mean consideration, although it far transcends the Glory of the greatest Monarch that ever yet possessed the Earth. And therefore we must look further than these things. What though Enoch was translated that he should not see Death, and hath now enjoyed the happiness of that translated Estate many thousands of years; yet should it now terminate, what would all that Blessedness amount to? it should even appear as if it had not been. Nothing therefore but a State of Eter∣nity in Blessedness can make us truly happy; and such is the Inheri∣tance of the Saints, avouched most plainly in the Scriptures of the New Testament, though not wholly obscured in the Old. Christ is said to bring Life and Immortality to light by the Gospel, 2 Tim. 1. 10. And hath assured his Followers of the possession of an Everlasting Life, and King∣dom, which shall have no end, Matth. 19. 29. Besides what they shall enjoy in this World for their faithfulness to him, he adds, and shall inho∣rit Everlasting Life: which according to the Prophet, Dan. 12. 2. shall be conferr'd upon God's People at the Resurrection of the Dead. The same is testified Luke 18. 30. also John 3. 36. He that believeth on the Son▪ hath Everlasting Life. And again, John 6. 40. This is the Will of him that sent me, That every one that seeth the Son, and believeth on him, may have Everlasting Life; and I will raise him up at the last day. And

that the Kingdom they shall inherit is of like duration, appears Luke 22. 29. I appoint unto you a Kingdom, as my Father appointed me, whose Kingdom is Everlasting, 2 Pet. 1. 11. For so an entrance shall be ministred unto you abundantly, into the Everlasting Kingdom of our Lord and Saviour Jesus Christ.

And when we say this Inheritance shall be received in the World to come, we intend that heavenly Mansion or dwelling-Place, where the most High God, with his Holy Angels, do most gloriously reside above the Starry Heavens. Psal. 103. 19. The Lord hath prepared his Throne in the Heavens. Psal. 115. 16. The Heaven, even the Heaven of Heavens are the Lords. Mat. 18. 10. Angels do always behold the Face of my Father in Heaven. This is the Place prepared by God for the Eternal Rest of those that fear him. 2 Cor. 5. 1. For we know, if our Earthly House of this Tabernacle were dissolved, we have a Building of God, — eternal in the Heavens. What Heaven can the Apostle speak of here, but that which we intend, seeing it is not received by the most Spiritual Saint till after Death, or some change equivalent to it? The Grave puts a period to the days of Grace, in respect of the Dead, (though it is introductive to the Glory of Eternity) for the Dead know nothing, (we speak only of that part which dieth). Abraham is ignorant of his Children, and Jacob of his Off-spring, Isa. 63. 16. David is not yet ascended, but in his Sepulchre, Acts 2. Yet these (with many more) died in Faith, and in the expectation of a better Country, a City, or Kingdom, that can∣not be moved, Heb. 11. Yea, a Kingdom more glorious and fixed than the Gospel Church; seeing the Apostle speaks this with respect to the fu∣ture State of such as were already famous in the Gospel of God, Heb. 12. 22, to 29.

And most clearly the Apostle Peter, 1 Pet. 1. 4. evinceth, That those that had already attain'd to a State of Faith and Grace like himself, were born to an Inheritance incorruptible, undefiled, and that fadeth not away, re∣served in Heaven. Now what Heaven can this be, but the same whereof Paul speaks, Col. 3. 1. where Christ sitteth on the right Hand of God? Which Stephen by a miraculous Operation was made to behold. Acts 7. 55, 56. But he being full of the Holy Ghost, looked stedfastly into Heaven, and saw the Glory of God, and Jesus standing on the right Hand of God: And said, Behold, I see the Heavens opened, and the Son of Man standing on the right Hand of God. This is that Heaven that must retain Christ un∣til the times of the restitution of all things, Acts 3. Who therefore is ex∣presly declared not to be on Earth, Heb. 8. 4.

A further evidence we have 1 Thess. 4. 17. where 'tis said, We shall be caught up, and meet the Lord in the Air; and so shall we ever be with the Lord. The possibility of which glorious Transition, or Ascension, we have evidenced, not only in our Saviour's ascending bodily into Hea∣ven, (Acts 1.) but also in Elijah who was taken up bodily into Heaven: Sure 'tis as easie with God to cause our Bodies to ascend, as to walk upon the Water, which yet hath been done by Christ in our Nature, or humane State; yea, Peter did it in part, and might have done it more had he be∣lieved. And to this, that in that day the Bodies of the Saints shall be

freed from Corruption, and made like unto the glorious Body of Christ, Phil. 3. 21. and so as capable to ascend the Heavens, as his blessed Body. And indeed if any believe not the ascension of the Saints Bodies to Hea∣ven, it is because they do not believe Christ's Body ascended thither. For if we believe that Jesus died and rose again, then they also that sleep in Jesus, shall God bring with him, 1 Thess. 4. 14. Neither can those that believe not the Resurrection and Ascension of the Body of Christ which died upon the Cross, and therewithal the dead Bodies of the Saints, (Isa. 26. 19.) believe really any great Miracle recorded in the Scripture; seeing the grounds upon which they question the former, will lead them to question the latter, viz. The Translation of Enoch; the taking up of Elijah, (really and bodily); the reviving of the dead Man, upon his being made to touch the Bones of the Prophet: The raising of Lazarus, who came forth of the Grave bound hand and foot: The raising Dorcas and many others. All which are as so many pledges of the certainty of the Resurrection of all Men. For what Reason can any Man shew, why these should all be true, and the other not so? May we not as rationally believe, that we which remain unto the coming of the Lord Jesus, shall be caught up and meet the Lord in the Air, as we do believe that the Pro∣phet was so taken up in a Chariot of Horses and Fire? Is it not as easie to raise a dead Body that hath been dead 4000 years, as to raise one that hath been dead and buried four days? And if once the Resurrection be granted, the glorious Inheritance of the Saints, and the just condemna∣tion of the Wicked cannot be doubted. Now the Resurrection of the Dead, and consequently the Glory to come, as the Inheritance of the Saints, is excellently proved by our Saviour, Matth. 22. 30. where God acknowledging himself to be the God of Abraham, &c. though dead hundreds of years before that word was spoken, our Saviour expounds it of the Life which Abraham shall receive; and therein he is said to live to God, who calleth things that are not, as though they were, Rom. 4. 17. Now we know that by Abraham, Isaac, and Jacob, are not meant so many Spirits only, but rather so many Bodies; for the Spirits are not called by those Appellations, but the Bodies are thus denominated: And it's plain, that Christ refers in these Appellations, to that part of those Holy Men which died. And did this reasoning of our Lord Christ convince the Sadduces? and dare any be so vile, as to revive that dangerous Error so powerfully overthrown? Surely such Men have their Consciences seared with an hot Iron.

The two great Ordinances of Christ, to wit, Baptism, and the Lord's Table, do excellently set forth the Resurrection of Christ, and his second coming to glorifie his Church: For wherefore are they cleansed from Sin, if Death were the final end of Man? Let us Eat, and Drink, for to mor∣row we shall die, is the result of Mens denying this great Truth, 1 Cor. 15. 32.

But now in Baptism we are interested in the Fruits of Christ's Death, and therefore said to be buried with him in Baptism, Rom. 6. 2, 3. and have the answer of a good Conscience, by the Resurrection of Christ from the Dead; who is evidently set forth, dead, buried, and risen again,

for our Justification; and therefore are Men said to have their Sins wash∣ed away in, and to be saved by Baptism, namely, because it setteth forth Christ, with the Effects of his Death unto our Understanding; and we on our part by Faith receive, and put on Christ in Baptism, Gal. 3. 27.

Also the Lord's Supper (I mean, as celebrated in Bread and Wine, according to Christ's Commandment, Matth. 26.) gives evidence of the dying of the Lord Jesus, and of the coming again of the same Lord that died; and thus his Resurrection, or conquest over Death, is evidently set forth herein, and the appearing of our Saviour, kept alive in the ex∣pectation of his People hereby; Who when he comes, brings his Re∣ward with him. Rev. 22. 12. Behold, I come quickly, and my Reward is with me, to give to every one according as his Work shall be. To them who by patient continuing in well-doing, seek for Glory, &c. Eternal Life. But to them that are contentious, &c. Indignation and Wrath, Rom. 2. 1, to 10. Then shall the Righteous shine forth as the Sun in the Kingdom of their Father. Yea, then shall they be free from mortal Delights, and be equal to the Angels of God in Heaven, Luke 20. 36.

CHAP. VII. Treateth of Angels both Good and Bad; and of the Service of the first, and Disservice of the Last to Mankind.

SECT. I.

FOrasmuch as it may conduce much to our Comfort and Admonition, to contemplate this Subject touching the Angelical Powers, we shall not intermit in these our Discourses of the Internal part of Christianity to speak somewhat thereof, although an exact knowledg herein is un∣doubtedly reserved to Eternity; Howbeit, some things in this case are re∣vealed in the Scriptures, as necessary to be known by the Christian Man, in via, whose duty it is to hold such of them in execration, as shall prove themselves inimical to the Gospel of God, Gal. 1. 4, 8. and whose ho∣nour it shall be to judg them, when God shall bring to Light all the hid∣den things of Darkness, 1 Cor. 6. 3. And that we may not wander in∣to scrutinies which are unnecessary, we shall content our selves with the brief consideration of these ensuing Particulars.

• 1. Of their Original.
• 2. Their Dignity, and great Number.
• 3. The Apostasie of some of them.
• 4. The envy of the Apostate against Man.
• 5. The Office and Care of the Good to such as fear God.
• 6. The final Estate of Angels both Good and Bad.

When Moses gives an account of the Creation, Gen. 2. 1. he tells us, Thus were the Heavens and the Earth finished, and all the Host of them: Which implies the Creation of the Angles, among the rest of the Crea∣tures. For though the Sun, Moon, and Stars, are sometimes called the Host of Heaven; yet they are not all the Host of them, for we find the Angels are so called, Gen. 32. 2. And the Angels of God met him; and Jacob said, This is God's Host. And Luke 2. 13. There were with the Angels, (viz. those that first appeared to the Shepherds) a multitude of the Heavenly Host, praising God. These are the Hosts, unto which the most High God doth so frequently intitle himself as their Lord in the Old Testament, though but once expressed in the New, Jam. 5. 4. for the word Sabbaoth and Hosts are of the same import. That these Glori∣ous Saints are created Beings, is yet more evident, Psal. 147. where the Prophet having called upon the Angels, as well as other parts of the Creation, to praise the Lord, he gives this general Reason for it, For he commanded, and they were created. So that how excellent soever they are, yet were they not from Eternity, but took their Being in Time; and by the Word of God they were produced or brought forth in a creaturely capaci∣ty, and so to be looked upon, and not to be adored with Divine Honours, as many have vainly fancied, and for which they are reproved by the Apo∣stle, Col. 2. 18. As the Error of Adoration of Angels is dangerous, in that it intrencheth upon the Right of him who made them, and hath or∣dained them to worship him and his Holy Child Jesus, Heb. 1. So it is a very gross Error, to deny that there are any Angels or Spirits Celestial, as the Sadduces did, because it also taketh away the Glory of the Creator, in that part of his handy-work, which hath gloriously appeared in the Crea∣tion and Exaltation of those Heavenly Powers which are modestly to be sought out among the great Works of God, by all such as have plea∣sure therein.

SECT. II. Of the Dignity and great number of Angels.

Here the nature of Angels is first to be considered, which is described to be Heavenly, or Spiritual, elevated above all Terrene, or Sublunary things, 1 Cor. 15. 40. For though the Sun, Moon, and Stars, be here more expresly noted for Celestial Bodies, yet I see no reason to exempt the Angels from that Appellation, because of the parity which the Saints shall hold with them, when they shall be endowed with Spiritual Bodies, ver. 44. compared with Mat. 22. 30. However, Heb. 2. 16. For veri∣ly, he took not on him the Nature of Angels, &c. And again, ver. 9. Made a little lower than the Angels, for the suffering of Death; plainly shew, that the Angelical Nature, is Immortal, or such as cannot Die, and therefore dignified in Nature above Mankind, who though by the Pow∣er of God might have lived ever, and shall in the Resurrection be immor∣talized; yet, in respect of his natural Constitution, he is subject to Mor∣tality ab origine.

When the Scripture saith of the Angels, that He (to wit God) ma∣keth his Angels Spirits, his Ministers a flame of Fire, Psal. 104. 4. Hence the Apostle infers both, that they are created, or made, and that they are by nature Spirits, Heb. 1. 7. and thence infers the Godhead of Christ, because he is the Begotten Son of God, and as such in Nature above the Angels, yet admits that they are in a very high state for Creatures.

Again, their Capacity, to be either Visible, or Invisible, shews the sublimity of their Nature, Numb. 22. 22, to 34. For it appeareth not that the visive faculty of Balaams Ass, was more quick than Balaam's, but God would not give him the favour to see the Angel, till he had ma∣nifested his Folly. In this the Angels agree with Spirits, whose pro∣perty is to appear to sight, or to vanish out of sight. What is the pro∣per form of Angels, is hard to determine; yet it is said of them, Ezek. 1. 5. that they have the form of a Man. Although 'tis true, the descrip∣tion there given is full of variety, their appearance was in Humane Form, both in the Old Testament, and the New: Nor have we any account of any Similitude more noble, either in Heaven, or in Earth. And to say they have no Form, is to make them (being Creatures) we know not what; nay, what every Man shall fancy. But certain it is, if we in the Resurrection shall bear the form of Men, as that is not to be doubted, and that we shall be like the Angels of God in Heaven, then they also must be like us, and consequently we shall bear much the same Simi∣litude.

As the Angels are called Living Creatures, so a Query may be made, Whether they subsist by Nutriment, or without? I conceive they have a Nutriment fitted to their Heavenly State, not attended with Necessity; for when it is said, Man did eat Angels food, meaning Manna, which God rained down from Heaven, called also the Bread of the Mighty, Psal. 78. 25. what can we understand less, than that the glorious Angels have a nutriment of that kind? And here again, our parity with the An∣gels in the Resurrection, infers the truth of this, for then shall we have a capacity to eat and drink; for so had our Saviour, though this Ca∣pacity shall be devoid of necessity, for we shall neither hunger nor thirst any more.

The Dignity of Angels, appears in the Epithites given to them, viz. Thrones, Dominations, Powers, Principalities, &c. Which Titles must needs signifie their great Dignities, as the greatness of their Power and Might, as the Apostle hath it, 2 Pet. 2. 11.

Not is it needful (as I suppose) to dispute about the Sovereignty of one of these Orders above another: The saying of Augustine is good in this place, Ego me ista ignorare confiteor: For though their Offices may differ, I rather think they are all immediately subject to one Lord, and not constituted Lords one over another. And though Michael is called the Prince, yet he is Prince of the Children of God, Dan. 10. 21. Origen takes this Angel to be Christ himself; who is also supposed to be called an Angel, Rev. 8. 3, 4. because he only can offer up the Prayers of his People acceptably. But if we understand Michael here to be an Arch-Angel, yet will it not follow that he hath Power over the Angels,

but some more especial Trust committed to him by God; who may prefer some of these glorious Creatures to attend more immediately upon his Majesty than others; for so it is said of the Angel Gabriel, That he stands in the presence of God, Luke 1. 19. and was sent upon the special oc∣casion of the Conception of our Saviour, and the Baptist his Messen∣ger.

Again, the Dignity of Angels is very great, in that they are said to be the Chariots of God, Psal. 68. 17. The Chariots of God are twenty thousand, even thousands of Angels, the Lord is among them, &c. Hence we learn, that the most High God doth transact his great Affairs by them in the Regiment of the World, as pleaseth him. Thus he commissionates them to destroy the Assyrian Army, 2 Kings 19. 35. to correct the Sin of his own People, 2 Sam. 24. 16, 17. to defend them against their Ene∣mies, Josh. 5. 13, 14. to minister to Christ, Matth. 4. 11. to comfort him in his Agony, Luke 22. 13, 14. to roll away the Stone from his Se∣pulchre, making the Earth to quake at his Resurrection, Matth. 28. 2. Yea, they are sent to and fro through the whole Earth, Zach. 1. 10. These are they who are said to excel in strength, doing the Pleasure of their Hea∣venly King, and are said to be great in Dignity, 2 Pet. 2. 11.

The number of Angels is very great, as our Saviour informs us, when he tells us, he could have had more than twelve Legions of them to res∣cue him out of the Hands of Men, Matth. 26. 53. The same is held forth, Dan. 7. 10. Ten thousand ministred to him: Yea, they are expresly said to be innumerable, Heb. 12. 22. The innumerable company of An∣gels.

Thus was the most High God pleased to honour himself, by creating so mighty an Host, even from the beginning of the World, to be the Sub∣jects of his Heavenly Seat, or Place of more especial Residence; who are therefore called the Angels of God in Heaven.

SECT. III. Of the dreadful Apostacy of some of the Angels.

The Apostacy of some (and that very many) of these glorious Crea∣tures, is evidently set down in Sacred History; and most clearly in the New Testament. Our Saviour, John 8. 44. informs us, That the Devil was a Murtherer from the beginning, and abode not in the Truth; and saith; He is a lyer, and the Father of it; alluding hereby to the first entrance of Sin into the World, through the Devil's instigation, when he contradi∣cted God, Gen. 3. 4. Ye shall not surely die, though God had said they should surely die. This Moses leaveth, with the mention of the Serpent, not expressing any thing of the Apostacy of the Angels in this place; which our Saviour fully openeth, and the same doth the Apostle allude to, 2 Cor. 11. 3. which is yet further explained, Rev. 12. 9. & 20. 3. That old Serpent, called the Devil and Satan, which deceiveth the World.

Many and very strange are the Opinions of Learned Men, both Hea∣thens, Jews, and Christians, touching this Matter, as Plato, Josephus;

Cyrillus, whose Opinions are recounted by Dr. Willet in his Hexapla in Genesen; to which I refer the curious Reader, and do rest satisfied in this, that here we so plainly find the defection of the Angels, from that good Estate wherein they were created; for of them it's said, 2 Pet. 2. 4. God spared not the Angels that sinned. And as they at the first made use of the Serpent's Organ, from thence to reverberate Falshood; so have they since spoken through Idols, but most of all through evil Men, to the seduction of the World, and the estranging them from the Obe∣dience due to their Creator. Thus those wretched Spirits, by these wick∣ed Engines, do even to this day militate, or fight, against the Fear of the Lord, and all Vertue, having a Prince or chief Devil among them cal∣led Beelzebub. Not that the other Infernal Spirits are subject to him to do his Will, for we read not any such Power or Authority given to one De∣vil over another: But most probably he was an Angel of an higher Or∣der, and so became a Ring-leader out of the Truth, so that the whole is often denominated as from him. As when it is said, Job 1. 7. The Devil compassed the Earth, walking up and down in it: It is necessarily to be supposed, That the whole Fraternity of the Devils was Active in that mischievous Perambulation: for they have one mind, (as our Savi∣our intimates, That Satan doth not cast out Satan) and manage one common design of mischief, as the unanswerableness of Men in their walkings towards God, gives them opportunity; Deut. 32. 17. They sa∣crificed to Devils, and not to God. And for this cause the Lord is said to send evil Angels among them, Psal. 78. 49. For when Men chuse their own ways, then God doth in judgment chuse their Delusions, and brings their fear upon them, Isa. 66. 3, 4.

This dreadful Apostacy of the Angels, caused a most sad change in the new-made World: and may strike with amazement the most conside∣rate Christian; that he that is most Wise and Omnipotent, should suffer so great a change to befal so glorious a Work in so short a time, and that by his own Servants, or Creatures, whom he had set in a good Estate! But here we must stop our Imaginations, and know it is not of concernment to us to know the occasion of the fall of Angels, about which some have thought this, another that; but it's certainly the way to avoid Error herein, to content our selves not to know it; whilst to assert any thing this way, or that, is almost a sure way to err. God knew how much Wis∣dom and Strength was fit to be committed to his Creatures respectively, and was not bound to make them stand in that state of necessity; he may do what he pleaseth with his own. That the Sin of the Angels was very great, is evident, not only from our Saviour's description of it, John 8. but also from the nature of their Punishment, God having shut them up in Chains under darkness to the Judgment of the great Day, without the least tender of Mercy; whilst Mankind (whose Sin was great) hath a Remedy offered. How their Sin was circumstanced, do not wish to know, sith it is too well known, That what Sin Men do know, they are too apt to imitate, yea, too often study to find out more. If thou knew the Sin of Angels, how knowest thou but thou shouldst commit it, and then how couldst thou escape their Condemnation? It is then a great mercy,

that of all mischief the Devils do, they are not permitted to divulge this their most black and dreadful Impiety to Men, who yet for all that find too many ways to sin themselves out of the reach of Pardon: for such Sins there are, and they that commit them, seem to vie with the Devils in their most rebellious Impieties. Great is the number of these Diabolical Spirits, Luke 8. 30. Our Name (say they) is Legion, for we are many. And sith the whole world is said to be deceived by the Devil, it must needs be that the Multitude is very great; for we must not imagine that one created Spirit can infuse it self through the Universe at the same instant, that being only proper to the Godhead to fill all places at the same time with his presence: But all Creatures, even Angels themselves, are finite, and admit of motion from place to place, and cannot know things uni∣versally: So that the number of these Spirits supplies more than enough their other deficiences to do mischief.

SECT. IV. Of the Envy of the Apostate Angels against Mankind.

But more particularly to set forth the envy of these fallen Angels against Mankind, we shall do it briefly; in observing, 1. how he spoiled his hap∣py created State. 2. In labouring to spoil his Redemption. And, 3. his depriving many of Salvation, to whom that Grace is offered. And of these briefly and in general.

We have seen his envious attempt against the first Adam: for being now exposed to the Wrath of God, for leaving his own Habitation, it could be nothing but meer malice which mov'd the Devil to supplant In∣nocent Adam, seeing he could not better his own estate by destroying him. Whose Fall is the more deplorable, for that he had a capacity to have withstood that Enemy; as appears by the opposition made for a time, Gen. 3. 2, 3. We may eat of the Fruit of the Trees of the Garden; but of the Fruit of the Tree, which is in the midst of the Garden, God hath said, Ye shall not eat of it, lest ye die, neither shall ye touch it, &c. And surely had our first Parents prosecuted this good Argument, it would have led them to enervate the most specious pretences of the Devil in his lying Re∣ply; who knowing that flattery, with hopes of a better state than God thought fit for him, would be very taking, proceeds that way, perswading them they should be as God, &c. This was the poyson of the Serpent by which Adam sell, and in him his Posterity, as the sequel shewed: for the whole World as it grew, felt the malice of this Adversary, till at last we find all flesh to forsake God's way, and the whole Earth to be filled with violence, Gen. 6. 11, 12. Being full of envy, as the Apostle saith, Rom. 1. 29. the natural effect of Satan's Operation, Jam. 4. 5. Do ye think the Scripture saith invain, The Spirit which dwelleth in us lusteth to Envy? That is, Man's natural Spirit being influenced by Satan, bringeth forth those envious Qualities one against another: So that Men may read the envious Nature of the Devil in all Nations, whom he has greatly en∣thrall'd in the ways of Perdition and Destruction.

No less maliciously did he assault the Redeemer of the World, to make fruitless his coming to save the World, Mat. 4. 1, to 12. removing him from Place to Place, from Temptation to Temptation, from Argument to Argument, if by any means he might prevail; not to make his own case better, (for that was impossible) but to aggravate Man's misery, which was the greatest evidence of Envy imaginable; and the rather, because it heightens his own condemnation.

The nature of these Evil Angels, (as such) is best seen in the temper of Evil Men, as acted by them. Cain is said to be of the Evil One, and slew his Brother; But wherefore slew he him? Because his own Works were Wicked, and his Brothers Righteous. Here's the perfect Image of the Evil Angels, who influence Evil Men to destroy the Good, meerly be∣cause they are Good; they are therefore called haters of those that are Good, 2 Tim. 3. 3. Through Envy the Son of God was put to death, un∣der the notion of a Deceiver and Malefector. By which Artifice, the Devil cheated the Jewish Nation generally of Salvation by Christ: for seeing he must die for the Salvation of Men, the Devil could no way more hinder the Fruit of his Death, than to render him as one that died wick∣edly: And to do it to the life, the High Priest must be his Judg as touch∣ing his Doctrine, and he must be crucified among Thieves, and placed as if he were the chief Offender. But God, who foresaw all these Devices, did also pre-declare all this by his Prophets, that so the fulfilling thereof might become the very Argument to vanquish Incredulity, and to con∣firm the Faith of God's People, to the utter defeating the Devil; for in the thing wherein these Wicked Spirits and Evil Men dealt most proud∣ly, the Lord was above them.

The Devil now seeing the Son of God thus caught up to the Throne of Glory, and that his Name must be exalted above every Name, Maugre his envy, he turns his malice against the Righteous Seed, which keep the Commands of God, and the Faith of Jesus, Rev. 12. ult. who is there∣fore called your Adversary the Devil, and prosecutes his devouring design against them, as the Lion doth his Prey, 1 Pet. 5. 8. And very desirous he is to have the most useful Instruments of God's Church, that he may sift or winnow them, or toss them in the Air, and so destroy both them, and the Fruit which might by them be brought forth in the Salvation of Sinners.

How Satan's Envy went out against Job, we know by the Scriptures; how he emulates our Souls, we cannot be ignorant, having daily experi∣ence of his Internal Allurements and Furies, as also his outward Baits, and manifold Snares. All which have this tendency to quench the Light, and take away the love of the Truth, which God hath shed abroad in our Hearts by the Holy Ghost, chiefly to prevent the exaltation of Christ, and to reign in our Hearts himself by the Spirit of Disobedience. And the better to effect their proud design against the exaltation of Christ, they get into high Places, Ephes. 6. 22. not the Air, (as some do interpret the place) but Seats of worldly Judicature: As he did at the Crucifiction of of our Lord, where doubtless he was present, if not President, in that erring Council: And the same he did in the Courts of the persecuting

Emperors, and all Persecutors to this day. Nor may this seem strange, for his Pride and Envy prompts him to obtrude upon the Church of God, giving out of himself that he is God, 2 Thess. 2. 4. And thus having ex∣alted himself above all that is worshipped; he frameth mischief by a Law; Psal. 94. 20. This done, he sets up a Ministry to preach Christ, of En∣vy and Strife, to make the Affliction of the Faithful Ministers of God more intollerable, and to turn Christianity in the Power of it, to a meer empty Name; and so doth his Envy prevail, that by this he so corrupts the Word, that Men may have a Zeal of God, and yet not be saved. For all which see Phil. 1. 15. 2 Cor. 2. 17. Rom. 10. 1, 2, 3, 4. Thus these wicked Spirits of Devils compared to Frogs, Rev. 16. 13, 14. seduce both high and low, infusing their poyson of Envy into their Hearts, the effect whereof is hatred one against another. And this mischief they not only effect in the darker places of the Earth, which is said to be full of the Ha∣bitations of Cruelty, but even there also where Men have in some good mea∣sure known the Gospel of God, which is a matter of great lamentation; which as it timely shewed it self among such, so it was early cryed out against by many, * 2.15 and particularly by Clemens, in his Epistle to the Corin∣thians; who upon the occasion of the discords there found, saith, Envy, Contention, Sedition, Persecution, Trouble, War, and Captivity, hath thence proceeded. And then alludes to former times thus; See my Brethren, through Envy and Contention, the murther of a Brother by a Brothers hand. But what would he have said, had he lived to see or hear the unspeakable Cru∣elties, and malicious Contrivances, since his time, acted by Pretenders to Christianity? Against which we do hereby give our Testimony, acted by whom, or under what form of Profession soever, as being things no way suiting with Christianity, whose main Principles hingeth on this, to render to no Man evil for evil, but to overcome evil with good, Rom. 12. 21.

SECT. V. Of the Office and Care of Good Angels towards such as fear God.

How greatly the Lord delights in the Children of Men, such as fear him, is very apparent; as in many other, so in the case now to be considered. What is Man, that he should give his Angels charge concerning him? Psal. 91. 11. Man is made a little lower than the Angels, yet the Angels must serve him. Heb. 1. 14. Are they not all Ministring Spirits, sent forth to do his Will, for them that shall be Heirs of Salvation? Yea, they are said to encamp round about them that fear God, to deliver them. Indeed it may rationally be conceived, That the Evil Angels would certainly de∣stroy the People of God, if not restrained: As is evident in the case of Job, who when God took away the Hedg which was about him, he soon felt the cruel hands of Satan. Now we know that the Lord is able to re∣strain the malice of the Devils, without Angels to assist; but sith they are his Ministers, 'tis meet they do his Will, whose Will is, that they should guard his People in this evil World, as we shewed from Heb. 1. 14. Psal. 34. 8. & 91. 11. And therefore the good Angels do doubtless

withstand the evil Angels in their Attempts against God's People: An Instance of which we have in the case of Moses, when Michael the Arch-Angel contended with the Devil about his Body: Surely the Devil is em∣nitious enough against all Saints, and good Angels are not partial: So that we may safely conclude, they guard the Children of God in general, especially having those general Testimonies of the Holy Scripture to con∣firm us in so believing; besides many particular cases, both in the Old and New Testaments, shewing the care God's Angels have always had of his faithful People.

But here it will admit of consideration, That seeing 'tis said the Angels are Ministring Spirits for them which shall be Heirs of Salvation; whe∣ther it follow not from hence, that they have only benefit by the good Angels, and the rest of Mankind left to the tutelage of the Apostate Angels?

To this difficulty I thus Answer: 1. That it seems from our Saviour's words, Matth. 18. 10. Their Angels do always behold the Face of my Fa∣ther in Heaven; That all the Children of Men are at the first under the care of the Good Angels, because what Christ here speaks, he speaks of Infants indefinitely, i. e. he speaks the same of all, that he speaks of any of them. 2. To say that some Infants have no benefit by any Angels at all, will make the business very weak; for so no Man can be assured he hath an interest in such a favour. 3. To say that any are left to the tutelage of the Apostate Angels, is the worst that can be said, and reflects great dishonour upon that God, whose tender mercy is over all his Works; because this is in effect to say, the greater part of Man∣kind are committed to the tutelage of the Devils, even from their Infan∣cy; and then how should it be avoided, but that they must be wicked of necessity? But this will intrench upon the Attribute of God's Mercy, and his Faithfulness too, who hath said, yea sworn, That he hath no plea∣sure in the death of the Wicked, but rather that they turn and live: And therefore doubtless he hath committed them to better Guardians, even to the care of the Holy Angels; for seeing we are all the Off-spring of God, we cannot think but he tenders our happiness, unless we can be so proud to think, That we as Fathers are more benign to our Children, than God is to his Off-spring.

It is certain, God hath sent good Angels to wicked Men, to turn them from their folly; as in the case of Balaam, how faithfully did the Angel reprove him, and set the danger of his evil Enterprize before him: and though it is true, the Angel is said to have a Sword ready to kill him, yet this is no other thing than befel Moses himself, who was in the same dan∣ger for not doing his duty to God, Exod. 4. 24. Israel had the Angel of God's presence to guard them, and received the Law by the disposition of Angels; yet did their Carkasses fall in the Wilderness, for they were ge∣nerally a sinful Generation, and vexed the Angel of God, who therefore became their Enemy.

Again, we may know God's way of sending Angels Good or Bad to Men, by his way of sending Prophets unto them; the true Prophets he sends first, and in his own Name, to shew Men the way of Righteousness

that they may be saved: But when these are rejected, then in judgment he sends them false Prophets, viz. permits them to publish their Delusi∣ons, for otherwise he sends them not, 1 Kings 22. 22. Thus God is said to send Men strong Delusions, that they should believe a Lye; namely, because they received not the love of the Truth, that they might be saved, 2 Thess. 2. 10, 11. And after this manner God doth use the Ministry of evil Angels, Psal. 109. 6. Set a wicked Man over him: and let Satan stand at his right hand. — As he loved cursing, so let it come unto him; as he delighted not in blessing, so let it be far from him.

As for the good Angels, they are serviceable to all Men by God's ap∣pointment for their good: They are sent to publish glad tidings of great joy for all People, Luke 2. 10, 11. The Heavenly Angels, and God's Faith∣ful Ministers on Earth, do certainly correspond in their Commissions, Desires, and Endeavours. Now for the latter, we know they seek the good of all Men, pray for all Men, preach the Word of Life to all Men. And the Angels of Heaven do encourage them thereto, Acts 5. 20. saying, Go, stand and speak in the Temple, all the words of this Life.

If here it be said that the Good Angels destroyed Sodom, slew the Army of Senacherib, &c. * 2.16 It is very true, and so 'tis said, That God hewed the People by the Prophets, and slew them by the words of their mouth. They are also said to be set over Kingdoms, to build and to plant, to root up and to pull down, and called Men of Contention to the whole Earth. And the same may be said of the Messengers or Ministers of the Gospel, who by preaching shall bring down Babylon; who sometimes smote particular Persons with great Judgments, as in the case of Ananias, Simon, and Elymas the Sorcerer. * 2.17 And yet who knows not that the first work of Mi∣nisters of the Gospel, is to speak peace to every City, House; every Creature, and to all Nations; in all which the Angels of God are their Comforters, as we shewed. And though the Angel of God was Israel's Conductor, yet when they obeyed not the Voice of God, he turned to be their Enemy. Yea, thus doth God himself, from whom Angels and all Ministers receive their Power; when Men walk contrary to him, he will walk contrary to them, and punish them yet seven times for their Iniqui∣ty. However, that saying, The Angels are Ministring Spirits, sent forth to do his Will, for them that shall be Heirs of Salvation, is a most comforta∣ble word to the faithful; in whose good, the ministry of these Heavenly Guides results eternally.

And how exceeding useful the Angels of God are to his Children on Earth, may be understood from the use God formerly made of them: as first he gave the Law by the disposition of Angels, Acts 7. 33. Gal. 3. 19. And how they were concern'd in the discovery of the Birth, Re∣surrection, Ascension, and second coming of Christ, is evident, Luk. 2. 10. Acts 1. 10, 11. They shall be concern'd in the fall of Babylon, shewing by the throwing a Mill-stone into the Sea, the manner of her Fall; and do re∣joyce thereat with the Holy Apostles and Prophets. They defend the Wor∣ship of God only, when his People step awry in that case, Rev. 19. 20. An Angel comforted Paul, and all that were with him, though many of them were ill Men, Acts 27. 24. And surely they that were so service∣able

in times past, have not lost their good affection towards the Lord's People, but are the same now as afore-time. We know the Devils are as ready to hurt us as ever. And though it is true they do not now ap∣pear that we hear of (at least not so frequently) as in times past, yet it follows not that they are unmindful of us; for neither do the Devils ap∣pear as in times past, yet seek they with no less diligence to harm us than when they so appeared. We know the Spirit of Promise did appear, or give demonstration of his presence in the Church, by the sound (as it were) of a mighty rushing Wind, and cloven Tongues, as of Fire: * 2.18 And though he so appear not now, yet we know he is present with his Church, and find it so by some good experience. In a word, one great cause why we are so little acquainted with the presence of God's Spirit, or those Hea∣venly Spirits, is because we are so little devoted to God; for what-ever Men think, there is a wonderful want of heavenly-mindedness, and a great appearance of earthly-mindedness in Professors generally; I am not ashamed to confess it, though I am greatly ashamed it should be so. O Let God arise, and let these Enemies (our carnal Affections) be scattered, Psal. 68. 1.

SECT. VI. Of the final Estate of Angels both Good and Bad.

After the Wise Creator of all things is pleased to permit wonderful Enormities and Revolutions in the World, through the malicious Enter∣prizes of the Devils or fallen Angels, yet he will certainly put a period to all these Impieties, (for Sin is not Eternal, only Righteousness en∣dureth for ever): In order whereunto, he hath ordained an eternal Judg∣ment to pass upon these wicked Spirits; And in that respect they are said to be cast down to Hell, and to be delivered in Chains under darkness, to be reserved unto Judgment, 2 Pet. 2. 4. Yea, so certain is this determina∣tion, that the Devils themselves do fear and tremble in expection of it, Jam. 2. 19. because they shall not only have a privation of the liberty they now enjoy, but shall suffer the Terrors of the Almighty: a taste whereof they seem to have had, when they cryed out, Mat. 8. 19. Art thou come to torment us before the time? For here they both acknowledg their present wretched Estate, and the certainty of their future Misery. And that which makes this Cup the more dreadful, is the eternal duration of it, denounced already by their Judg, Mat. 25. 41. Go ye Cursed into ever∣lasting Fire, prepared for the Devil and his Angels. And again, Rev. 20. 9, 10. where, as a just recompence of the rage of wicked Men, it is said, Fire came down from Heaven and devoured them: So also, the Devil that deceived them, was cast into the Lake of Fire and Brimstone, where the Beast and the false Prophet are said to be tormented day and night, for ever and ever. * 2.19 Thus shall the Omnipotent God subdue all the Powers of Wickedness, for he alone is God that made Heaven and Earth, the Seas and Fountains of Water; doing therefore in all places whatsoever he pleaseth; and shall now make his Saints to judg those Infernal Spirits, 1 Cor. 6. 3. by whose instigation they had been so often judged in this

World. And that which must needs aggravate their misery, shall be the sence of their first Estate which they fell from: together with this, That they shall sustain this confusion in the presence of the Holy Angels, and of the Lamb, Rev. 14. 10, 11. who now shall have them in derision, by filling their Cup of the Wine of the Wrath of God, by the eternity of their Misery; for the smoke of their torment ascended up for ever and ever. Lo here is the final state of Apostate Angels.

But on the other hand, The Glory of the Holy Angels shall be so great, as it is not easie to conceive it: Howbeit this we know, That as they have desired to look into the great Mysteries of the Gospel, 1 Pet. 1. 12. and have held with the Saints in those things which are written in the Scrip∣tures of Truth, Dan. 10. 21. so they shall not partake of the fruition or fulness of their Joy, till they gather in the great Harvest of the Saints, whom they have ministred to in this World: for seeing they so greatly rejoyce in the conversion of one Sinner now, what will their rejoycing be when they meet all these Converted Ones in the heavenly Dwelling-pla∣ces? Seeing now they shall no more be provoked by the sins, either of Sodomites, Gen. 19. 9, to 15. nor with the weaknesses of those who were put under their Guardian-ship, to be Heirs of Salvation, Heb. 1. ult. Nor need we be curious in searching out what this Glory shall be, so much as how to get a clear Interest therein; being abundantly ascertained, that then we shall find, Fulness of Joy and Pleasures for ever more, Psal. 16. 11. And though it do not appear what we shall be, yet we are assured we shall be like Christ, for we shall see him as he is: And in that glorious Estate 'tis also said, We shall be as the Angels of God in Heaven. And thence it follows, that the Glory of the Holy Saints and Angels shall be won∣derful. Let us wait and pray for the manifestation of this Glory.

Christianismus Primitivus, &c.

THE SECOND PART Of the second TREATISE: SHEWING The External part of the Christian Religion, in the ancient Simplicity and Beauty of it.

CHAP. I. Of the true way of gathering Persons into the Church of Christ.

AS the Interal Part of Christian Religion is carefully to be preserved, even so a necessity lieth upon the Servants of God to preserve and maintain (as In∣struments in his hand) the External Part of the Christian Religion also, lest at any time they be deceived by a specious pretence to the Power, the better to subvert the form of Godliness, or the form of Doctrine which was delivered to the Primitive Churches, Rom. 6. Heb. 6. For certain it is, that where the true power of Godliness dwells, there will not be wanting a due zeal for the form of Godliness also; I praise you Brethren, that you remember me in all things, and keep the Ordinances, as I delivered them to you, 1 Cor. 11. 2. and this zeal will be so much the more, as by how much the ways of Truth are oppo∣sed

by evil Men, Psal. 119. 126, &c. It is time for thee, Lord, to work, for Men have made void thy Law: Therefore I love thy Commandments above Gold, yea above fine Gold: therefore I esteem all thy Precepts con∣cerning all things to be right, and I hate every false way. And verily where the form of Godliness is neglected, Religion will in a little time either vanish, or become an unknown conceit, every man being at liberty to follow (what he supposes to be) the motions of the Spirit of God, in which there is so great a probability of being mistaken, as in nothing more; for Man's ignorance being very great, and Satan very subtile, and the way of the Lord neglected, Men ly open to every fancy which pleaseth best, or which hath the greatest shew of voluntary Humility or Will-worship, in neglecting the Body, not in any honour to the satisfying of the Flesh, Col. 2. 18, 23. To avoid all which dangerous mistakes in Religion, we shall endeavour plainly to set down the practical way of Gods Worship, as settled in the Christian Church by Christ our Lord, and his holy Apostles: And because we know no way so effectual to accomplish this work, as by a clear description of the Church of the living God, in which only can be found the undoubted Worship of God, we shall there∣fore do what we may briefly to shew this House or Church of God to the Children of Men, and let them measure the pattern, and consider all the ordinances thereof, and the forms thereof, that they may keep all the ordinances thereof, and the forms thereof, and do them, always re∣membring that the whole circuit of this House is most holy, that being the end of the Lord in all things, which he requires his People to ob∣serve; yea, Holiness becomes his house for ever, Ezek. 43. Psal. 93. 5.

* 2.20 For the definition of the Christian Church, we shall not much vary from that which hath therein been done by the ancient or modern Writers. Lactantius gives this brief definition of the Church, Sola Catholica Ecclesia est, &c. It is only the Catholick Church which hath the true worship and service of God. Our modern Prote∣stants usually define the Church thus, Where the Word of God is sincerely taught, and the Sacraments rightly administred, there is the true Church. Dr. Wollebius gives it thus, The visible Church is a visible society of Men, called to the state of Grace, by the Word and Sacraments.

Again, The definition of Christ's Church may be taken out of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Kahal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ecclesia, evocare, to call, or Evocatus per Evangelium, to call, or called out by the Gospel, and then the Church is defin'd, A company of Men called out of the World, by the voice or Doctrine of Christ, to worship one true God according to his will. But if the definition be made of the thing it self according to the largest consideration, then it may be this, The whole number of the saved ones, from the beginning of the World to the end thereof. This is that Body whereof Christ is said to be the Saviour, Eph. 5. 23. called the * 2.21 general Assembly or Church of the first-born who are written in Heaven, which in respect of all the individuals is not known in this World by Men, God only knowing who are his; yet thus much we may

say in general, that such as only fell in Adam, and have no personal guilt of their own, together with all such in every Age and Nation as fear the God of Heaven, and work Righteousness, are rationally supposed to be within the verge of this vast Body, and may by the Grace of God be Heirs of Salvation. Because Christ is the Lamb slain from the beginning to take away the sin of the World, or ori∣ginal sin, in the condemning power of it, as also to abolish Death the effect thereof; so justifying the whole World (who were found guilty by that Law) freely by his Grace through the redemption which is in Christ Jesus, whom God hath set forth to be a Propitiation through Faith in his Blood, for the remission of sins that are past through the for∣bearance of God, Rom. 3. 19. &c. But the Church or Body of Christ thus considered, as containing the whole number of the saved, is not the immediate subject of our Discourse, and therefore we shall inter∣mit what might be said further in that case, bending our Stile to set forth the Church of Christ as now obliged by Gospel rules, to wor∣ship God according to his will, declared in the Holy Scriptures, which are strictly to be observed, for a Testament is of force after Men are dead, Heb. 91. 6, 17. And if it be but a mans Covenant, yet when it is confirmed, no man disannulleth or addeth ought thereto, Gal. 3. 15. Nor shall we incumber the Reader with the distinctions made by some learned Men in this matter, as that of those in the Church of Christ; some are only Numero, some Numero & Merito, and some Numero Merito & Electione: For though it be very true that some do only fill up the number of visible Professors, and of these some more de∣serving than others, and yet at last but a few that shall be chosen, as our Saviour teacheth; yet sith we are not Judges in these cases, but must leave secrets to God, we shall only concern our selves with the true or orderly state of Christs Church in the profession of the Gospel, medling little with the state of the Church of God before Christ's Incarnation (but as occasion shall require it) for the Order, State, or Oeconomy of the Church of God hath varied greatly, both in re∣spect of the Subjects and usages thereof. But howsoever God hath spoken in time past to the Fathers, it is all to be so improved, as to serve to the furtherance of the Gospel, that Christ as a Son over his own House or Church, may have the preheminence, as being that Messiah which indeed was to teach us all things, and whose House are we, if we hold fast the confidence, and the rejoycing of the hope firm unto the end, Heb. 3. 6. And because our proposed Subject is full of controversie in these days, we shall therefore for the better manifesta∣tion of truth, speak distinctly to the particulars here ensuing.

1. Of the state of Infants in general dying in Infancy, and parti∣cularly of the state of Infants of Christian Parents.

2. Of the notes or infallible marks, viz. That Doctrine and Form of Worship, by which the Church of Christ is to be known, from the plantation thereof in a Gospel way to the end of the World: And first of the first.

SECT. II. Of the state of Infants in general, that dying so they are happy.

That we may remove (if possible) all prejudice out of the minds of Men, touching our nonadmission of Infants to the participation of Gospel Ordinances in the visible Church in her Gospel frame, This is that which we hold of Infants generally without doubting, from the words of our Lord, Mat. 19. 14. Of such is the Kingdom of Heaven; that Infants are happy Persons, there lying no sentence of eternal con∣demnation against them, but the contrary is here averred concerning them indefinitely by Christ himself: As also by the Apostle, Rom. 5. For as in Adam they die, so in Christ shall they be made alive, the sin of Adam therefore being taken off, as to any future condemnation (for in respect of temporal death they still suffer for it,) and they having no other sin chargeable against them (that we read of) must needs be justified by the Grace of our Lord Jesus Christ from wrath to come. And further it is also avouched by our Saviour, of Infants indefi∣nitely, that their * 2.22 Angels do always behold the face of God in Heaven, Matth. 18. 10. and not only so, but he saith expressly, vers. 14. It is not the will of the Heavenly Father that one of these little ones should perish, and this may very fairly be understood of Infants, seeing God hath declared elsewhere, that he wills not the death of a Sinner, and that the Son shall not bear the iniquity of the Father, which (as hath been shewed) can only be true in respect of eternal death. Great cause there is why all Infants should be indemnified in that respect, sith they were no way accessory to any sin at all, and never rejected the Grace of a second Life, which is the cause of death eternal to those that are damned, as our Saviour teacheth, Joh. 3. 19. Mar. 16. 16. And hence we conceive ariseth sure ground of comfort concerning all Infants dying such, nor are we alone in this our Doctrine, some of our Adversaries being constrained to avouch it, and particularly Mr. Baxter, who though he hath made a great noise in the World, as if Parents could have no ground of hope for their dying Infants, unless they be baptized, &c. yet to the utter confutation of that con∣ceit, he plainly tells us otherwise, in that Piece called More Proofs, &c. Pag. 88, 89. We hold (saith he) that all Mankind is brought by Christ under a Covenant of Grace, which is not vain, nor repealed by God, but as their abuse of the Grace of the Covenant may cast them out; for as a Co∣venant of intire nature or innocency was made with all Mankind with inno∣cent Adam, so a Covenant of Grace was made with all Mankind in lapsed Adam, Gen. 3. 15. in the promised seed, and renewed again with all Man∣kind in Noah. No man can prove either a limitation of this Covenant to some (till the rest by violating it become the Serpent's seed at least) nor yet that God did ever abrogate it, as it was made to all the World, — for those 4000 years before Christ's Incarnation, the mere decree and promise did serve for mans salvation, &c. Thus far Mr. Baxter. And indeed for

any to hold that God will damn any Infants, is such a Doctrine as is repugnant to the nature of God, who hates cruelty; but what can be named that looks more like cruelty, than to make Infants, and then cast them into Hell torments, to punish them as much as the Devil himself or the greatest of sinners; shall not the Judge of all the Earth do right? will he punish the innocent Babe with the Devil and his Angels? God forbid, for he delighteth in Mercy, and hath said it is not his will that one of these little ones should perish, and there∣fore gave his beloved Son to seek and save them in their lost condition, Matth. 18. 14. In his gracious hands therefore will we leave the state of Infants in general, who as Irenaeus rightly saith, * 2.23 was made an Infant that he might sanctifie Infants; and shall now consider the state of the Infants of Christians in particular, with respect to such advan∣tage as may pertain to them as such, especially for that great out∣crys have been made against us, as Persons injurious to Infants of Christians, as being rendred by us to be in no better condition than the Infants of Infidels; howbeit this exclamation will be found in∣jurious to the truth and to us: For,

Of this I am confident, that I never heard or read in the Works of those of our way, that any ever held or maintain'd such a position, that Infants of Christians have no advantage above the Infants of Heathens, in respect of Gospel Mercies, but the contrary is to be seen in the Wri∣tings of divers learned Assertors of our Principles, as here I shall shew. Mr. Fisher pag. 218. of his Christianismus Redivivus, hath these words, Those [Infants] of Christian Parents [I look upon] as having in some sense a prerogative of Seed, so far as t••ey may be a Seed of Prayers, more than others, and in some sense too a holiness above others, as they may be sanctified to their Parents as blessings — as well as being more likely to be discipled into the way of holiness and life, by their Godly education of them. Also Mr. Tombs in sundry places of his Antipaed. Part 3. speaks to the same effect, as in Pag. 406, 407, 415, 419, 453, 455, 479, 480, 481. it shall suffice to set down that passage, Pag. 464. and leave the Reader to consult the residue at his own convenience, That the Infants of believing Gentiles, no Members of the visible Church Chri∣stian, are not in a worse but better condition, in respect of any real Evange∣lical blessing, than the Hebrew Infants were with their Churchmembership. 1. Because the spiritual blessings of Regeneration, indwelling of the Spirit, Justification, remission of Sins, Adoption, Gods favour, Protection, Provision, Eternal Life, are as much assured to them in Infancy without visible Churchmembership, as they were with it. 2. They do actually enjoy sooner those Mercies, — and in more ample manner without Jewish visible Church-membership, than they did with it, the Spirit being now more poured out, the Gospel cleared, the Church enlarged, &c. — The Mercy to the Catholick Church is a Mercy to Believers Infants, 1. In that it frees them from legal Burthens. 2. In that there is a near capacity and probability of the best good for them remaining in their Parents or other godly Families. Thus far Mr. Tombs, who also in the Pages cited above, doth frequently allow a further benefit to the Infants of Chri∣stians

than others, in respect of their timely dedication to God by Prayer or Vow, and Thansgiving, which certainly are all Blessings and Privi∣viledges redounding to those Infants through the blessing of the Go∣spel, which the little ones of Infidels are deprived of, being dedicate rather to Idols than to the Lord; and upon this account it may be said, that the Infants of Christians are holy by prerogative of Seed, being the Children of sanctified Persons who also dedicate them to God, and design them to Christianity, and in this sense may be said to be related to the visible Church, being in a more visible state of Beati∣tude, as being thus given to God in the Name of Christ from the Womb, who again doth strictly bind the Parents to bring them up (as it were for him) in the nurture and admonition of the Lord.

Howbeit, from all this, it doth not follow that the Infants of Chri∣stians are to be brought to particular duties in the Church, as Baptism, the Lords Table, &c. as is fully granted even by the Poedobaptists themselves in every thing, save only their sprinkling and crossing of Infants, which they wrongfully call Baptism, which shall more fully appear in our Defence, God permitting, in the mean while let it be considered what we have granted. And certainly had Christians contented themselves in doing to their Infants as Christ did to those which were brought to him, either by praying for them themselves, if capable, or by presenting them to Christ's Ministers that they might do it for them in the most solemn manner, I think this would not be opposed by the baptized Churches; and it is to me a wonder how those that pretend so much care for Infants should wholly omit the doing to them as Christ did, and presume from Christs carriage towards Infants to do quite another thing, which Christ neither did nor commanded to be done. And certainly in this case there hath been a very great mistake, which calls for some careful and speedy reformation, that so the purity of the use of Gospel Ordinances may be attained, according to the usage of the first Churches, in which we only find actual Believers (by Profession at least) admitted to the religious observation or practice of Christs Commands, and not so much as one Infant in those Churches any way concern'd in the duties of the New Covenant, which we shall plainly demonstrate, by a particular enquiry into the state of every Church mentioned in the New Testament, and let the best antiquity (even that of the Holy Scripture) carry the cause, as being the best note by which the true Church may be known, from all such as unduly claim that honourable Title.

SECT III. That actual Believers only, and no Infants, were admitted communion in Gospel Ordinances in the first Churches.

* 2.24 We shall begin our enquiry in the Church at Jerusalem, from the death of our Saviour, and the effusion of the Holy Spirit by the

operation whereof in the Ministry of the Apostles, according to the tenour of their Commission, Mat. 28. 19, 20. Churches were now to be gathered throughout the whole World. And here we find the Members of this Church enumerated several times, Act. 1. 13, 14, 15. The number of names together, were about an hundred and twenty, consist∣ing of both Sexes, Men and Women, who continued in one place toge∣ther in Prayer and Supplication, and here is not the least hint of any other Person or Persons incorporated into this Body, save actual Professors only. Then Chap. 2. vers. 40. We have an account of the first addition to this holy Society of about 3000 souls, who were all such as gladly received the Word preached by the Apostles, and of this company only it is said, they continued stedfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread and in Prayers. Now it may justly be presumed, that these 3000 Persons had pertaining to them not less than 3000 Infants and other Persons in their Families, and yet not the least mention of so much as one of those Infants to be ad∣mitted to Baptism, or any practical Ordinance of the Gospel, which is further evident from the unity of Heart and Soul which they had each with other, throughout this whole Body, which is a thing not compitable to Infants, but only to such as are begotten by the good Word of God to the Faith and Fellowship of the Gospel. Again Act. 4. 4. We find the former number augmented to 5000, or else an addition of 5000 to the former number, and these also were all such as gave demonstration of their Faith, by that great Grace which was upon them all, lifting up their voice together in Prayer with one accord, Vers. 33. which shews the sense of the things of God was upon all their Hearts; and there is yet a further account of the increase of this Church, Act. 5. 14. but still it is of Believers only, and Believers were the more added to the Lord, multitudes both of Men and Women. This Church at Jerusalem being the first which was settled in a Gospel way, is therefore a good Pattern for all other Churches, and may justly claim priority; and concerning whom we find a more exact account of the form of Christian Doctrine de∣livered to them than to any other Church, Heb. 6. 1, 2. (though we doubt not but all other Churches had the same) the very nature and order of whose first principles or beginning parts of Christianity do shew most clearly, that no Person was admitted to communicate in the Ordinances of Christ as received by them, but actual Believers; for sith repentance from dead works, and faith towards God are made antecedanious to sacred Baptism, and Baptism is acknowledged to be antecedanious to all other priviledges in the Church, it must needs follow that none in an Infant-state can be admitted to Gospel Ordinances, according to the tenour of the principles of this first Church.

The evidence on our side is so clear in this case, that Dr. Bale con∣fesses in his End to Controversie, that if the order here set down Heb. 6. 1, 2. should be observed, both Papists and Protestants must cross the Cudgels to the Anabaptists; and when this order ceas'd

de jure, and by what authority another order of propounding Chri∣stianity to Men was to be received, no man I presume can give any satisfactory account: But of these things we shall speak more fully in our Defence. What is said from Act. 2. 39. The promise is to you, and to your Children, &c. is not only interpreted by the Apostle, only of such of them and their Children, the Gentiles and their Children, as the Lord shall call, which is not to be understood of Infants, who are not capable to hear the call of the Gospel, but the Protestant Interpreters themselves do so expound it; See Erasmus's Paraphrase on Act. 2. 39. and Diodate Annotations on the same Text.

* 2.25 That numerous Church at Samaria, Act. 8. is of the same complexion with that at Jerusalem: For though we find here as general a conver∣sion as the most we read of, insomuch that it is said, the whole City, i. e. the People with one accord gave heed to the things which were spoken by Philip, Act. 8. 6. and when they believed, 'tis said they were baptized, both Men and Women; but not a word of any (no not so much as one) Infant do we find as added to this Body, which is so great an evidence of the alteration of the state of the Church from what it was in the time of the Law, in respect of Infants, as that this alone might serve to issue the controversie; for who can think, that when we have such a particular account, 1. Of the multitude that received the Gospel; then of the different Sex, both Men and Women, but that we should have had some intimation also of their little Children being added to the Church, if indeed it had been done; but neither now at their first conversion, nor yet when Peter and John were sent to visite them, and to perform what was wanting among them, in respect of Imposition of Hands, &c. do we find any the least passage in all their transactions, that gives notice of any Infants being brought to any one ordinance in this Church of Christ.

* 2.26 The next Christian Congregation which falls under consideration, is that at Caesaria, planted by the Apostle Peter, Act. 10. by whose mouth it pleased God the Gentiles should first hear and believe, and here we find those only accepted as fit Persons to be concern'd in the worship of God according to the Gospel, which did fear God and work righteousness, with an intimation also that this was the will of God concerning all Nations, according to the Doctrine of the Lord Christ, Joh. 4. 14. God is a spirit, and they that worship him must worship him in spirit and in truth, the Jewish worship being now to vanish, as being too carnal for the Gospel Church, and consequently the matter or subjects of this Church to be of a more spiritual capacity than those who were generally admitted to legal Ordinances. Still we are de∣stitute of any word that shews Infants incorporated with Believers, as partakers of Gospel Ordinances with them.

* 2.27 Nor shall we pass by what is delecared of the grace of God vouch∣safed to the Ethiopians by means of the conversion of the Eunuch, Act. 8. for it is remarkable, that of all his Attendants we read not of one who received the truth or was baptized, but himself, and here was a clear difference between the Law and the Gospel, in respect of the admission of Members into the Church; for under the Law, if a Person did joyn himself to the Lord, all his Males must be circum∣cised; * 2.28 but no such Law in the Gospel, that if the Master joyn him∣self to the Lord, all his Children or Servants are to be baptized; the clean contrary is evident from the case of this Eunuch, and in many other cases, where we find in Families, the Master a Believer, when those of his house were not so; and Christ himself shews his Church should not be gathered of whole Families, save as the same should wholly believe, when he foreshews, that for the Gospel sake there should be five in one house, divided two against three, and three against two. It is reported by Eusebius, that this Eunuch was instrumental to enlighten his Countrymen in the Ministry of the Gospel, but not a word of his admission of Infants to Baptism in that Country, nor indeed doth Eusebius so much as mention Infant-Church-membership or Baptism in all his History.

* 2.29 The Church at Antioch, famous for the title of Christian, as there first given to the Disciples or Followers of Christ, and it is observ∣able that none but Disciples had that Appellation, Act. 11. 26. and though we have an account of a great enlargment of the Church at this place, yet it is only found to be of such as believed and turned to the Lord, as vers. 21. and are all exhorted with purpose of heart to cleave unto the Lord, but not a whisper of so much as one Infant brought to any Ordinance of the Gospel among those Christians.

* 2.30 The same may be said of the Churches of Christ in Syria, Cilicia, &c. to whom and to every of them was that holy Epistle sent, Act. 15. prohibiting the eating of meats offered to Idols, Blood, things strangled, and Fornication, by the tenour of this Epistle the whole multitude of the Christians received great consolation, as finding thereby they were freed from the burthen of legal Ceremonies: And the same decrees were delivered to other Churches, Act. 14. 4. who were thereby established in the Faith: All which passages, with others to the same purpose, do shew that the continual addition of the Church in every place was of actual Believers, such as turned to God, but not a passage that gives light to any Infants added to any of these Churches. And it is the more strange that no notice is given of any such matter (if indeed Infants had been then baptized) seeing the controversie was about Circumcision, and which now was abrogated or decreed against, and so Infants freed from it, and yet no mention of Baptism or any other rite ordain'd for them instead thereof, which if ever such a thing had been apointed, it would on this occasion have been mentioned in all probability; but contrariwise the Argu∣ments

used to satisfie those that were doubtful, are taken from the Mercy of God, in taking away the heavy yoke of the Law of bondage, and of the sufficiency of the Grace of God, held forth in the Gospel, for Mans Salvation.

* 2.31 Although the Church at Philippi took her beginning in two Fami∣lies, to wit of Lydia, and of the Jaylor, yet it is most plain that none but Believers were admitted to the ways of Christ; for those of Lydias house are said to be Brethren, and capable of receiving exhor∣tation or consolation from the Apostles, Act. 16. ult. and consequently not Infants; and those of the Jaylors house are said to hear the Word and to believe in God, and so were baptized, and here again was as fit an occasion to mention Infants baptism (if any such thing had been) as could well offer it self, but not a word to that purpose. To this Church and to every member thereof Paul wrote an Epistle, stiling them Saints, such as had fellowship in the Gospel from the first day (meaning sure the first day of their admission to the Church) until now, Phil. 1. 5. and declares them to be partakers of his Grace, both in his bonds and defence of the Gospel, and these things can in no wise be said of Infants; so that neither yet can any thing be hence gathered for a mixed Body of Infants with grown Persons, believing in Christ as a Church of his constitution.

* 2.32 The Gospel now advanceth to Thessalonica, Act. 17. 1, to 9. where we find those only that believed to be joined to Paul and Silas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adjuncti sunt, vers. 4. and of the devout Greeks a great multitude, and of the chief Women not a few; observe, still Men and Women are particularly accounted as they were added to the Churches, and why Children are not counted with them, but be∣cause they were not in those days joined to the Churches, no sufficient reason can be shewed. What manner of Persons this Church con∣sisted of is further shewed by the Epistles which Paul wrote to them, 1 Thess. 1. 3. &c. for as they are here declared to be believing Persons, and such as received the Word in much affliction with joy in the Holy Ghost; so they were all such as could in some measure under∣stand the Epistle which was sent unto them, and therefore is express charge given (that the Epistle should be read to all the holy Brethren, 1 Thess. 5. 27.) I charge you by the Lord, that this Epistle be read to all the holy Brethren; sure this doth not include Infants, and consequently they were not of the Brotherhood in the Church at Thessalonica.

* 2.33 Proceed we now to Berea, Act. 17. 13. where we find the Word preached and received with all readiness of Mind, the Disciples searching the Scriptures daily to see that the things spoken were proved by the Word of God as therein contained; and there many believed, of the honourable Women, and Men not a few; but still no Infant is named, no nor implyed in any term here used to signifie who were incorporated into a Church-capacity, but believing Persons,

both Men and Women, are the only Persons we find concer'd in the worship of God according to the Gospel.

* 2.34 We are now come to Corinth, Act. 18. 8. where we find the Word preached. Crispus believing is baptized, his Houshold also received the Word by Faith, and many of the Corinthians hearing the Word, believed and were baptized; and here Paul continues a Year and six Months preaching the Word of God among them, but not a word of any Infant added to this Church; neither yet by the Epistles which Paul writ to this Church can any such thing be made appear▪ but rather the contrary, for they are said to be such Persons as called upon the Name of the Lord, being first called to be Saints, and called into the Fellowship of the Lord Jesus, who are all required to speak the same thing, and were all by one Spirit baptized into one Body, and made to drink into one Spirit, were all one Body and one Bread, as they were Partakers of that one Bread of the Lords Table: so that whatsoever is the meaning of 1 Cor. 7. 14. * 2.35 yet certain it is Infants were not admitted to this Church or Body, being not admitted to the Lords Table with them.

* 2.36 In Act. 19. 1. to the end, we find Paul at Ephesus, where he left some of his Companions, who taught Apollo the perfect way of the Lord, and consequently many others. Here we find Brethren who send their Letters of recommendation with Apollo to Corinth: To this Church we find twelve Persons added at Paul's second coming to Ephesus, but nothing said of any Infants added with them; yea, in the Epistle sent to them, they are all said to be Saints and faithful in Christ Jesus, such as to whom was made known the good pleasure of the will of God, Eph. 1. 1, 9. such as trusted in Christ after they heard the Word of the Gospel, and were sealed with the Holy Spirit of Promise, and are all commanded, or exhorted to hold the unity of the Spirit in the bond of Peace, having all one Lord, one Faith, one Baptism; all which shews that this Church had no Infants admitted to Fellowship in the Mysteries of the Gospel, for that they were not qualified for the reception of them; and though the Apostle takes occasion to speak particularly of the duty of Children, Eph. 5. 1. yet speaks he not a word of Infants, either in the directions which he gives to the Parents or the Children.

* 2.37 When Paul had saluted the Church at Caesaria, he goeth into Galatia, where he strengthens the Disciples, but he could not strengthen Infants, therefore they are not accounted Disciples, and consequently no Members of the Primitive Churches in Galatia; and of these famous Churches we have this account in the Epistle sent to them, they had begun their Christian course in the Spirit, Gal. 3. 3. being called to the Grace of God by the Ministry of Paul, Gal. 1. 6. They were all the sons of God by Faith in Christ Jesus, Gal. 3. 26. and had put on Christ Jesus in Baptism, but no passage in all this Epistle gives

us any account of so much as one Infant brought to any Ordinance of the Gospel in the practick part in all these Churches.

* 2.38 The Church at Coloss are stiled Saints and faithful Brethren, and such as of whose Faith and Love to all Saints a good report was spread abroad, Col. 1. 2, 4. which Faith was wrought in them by hearing the Gospel. These Christians are said to be circumcised with the Circumcision made without hands, in putting off the Body of the sins of the Flesh by the Circumcision of Christ, and to be buried with Christ in Baptism, and therein to be risen with him through Faith; and these things being said of the whole Church and every Member, as much as any Member, it most plainly shews that actual Professors only, and no Infants, were of this Church when Paul wrote to them.

* 2.39 The Church of Rome was in those days like the rest, being called of God to be Saints, and were all actual Believers, such as had their faith spoken of throughout the World, Rom. 1. 7, 8. yea they are every one of them, as much as any of them said to have obeyed from the heart the form of Doctrine which was delivered unto them, Rom. 6. and are all exhorted to reckon themselves dead unto sin, and as being so dead with Christ they were all buried with him in Baptism; all planted in the likeness of his death, and bound thenceforth to walk in newness of life; yea they were such as had all been servants of sin, and were by the Grace of God made free from sin, to have their fruit unto Holiness, and are said to stand in the Church Christian (and so in Christ) by Faith. Now these things being said of the whole Church, and not one Member to be exempted from these qualifica∣tions, at least in the common profession of them: It is most manifest no Infant was admitted to Membership in this Body or Church in the actual profession of the Gospel.

* 2.40 The Church at Troas consisted of such Disciples only as had right to the Lords Table, who accordingly met together to celebrate that holy Mystery, Act. 20. 7. but sure no Infant was admitted to this holy Ordinance which yet every Disciple and Member had right to; Ergo, Infants were neither Disciples nor Members of this Body or Christian society.

* 2.41 The Church at Ptolemais are denominated Brethren, Act. 21. 7. and such as were capable of salutation from the Apostle and his fel∣low Ministers, but no word meet we with here neither, that gives us any account of any Infant subject pertaining to the community of these Christians.

* 2.42 The Church at Damascus consisted of Men and Women, Act. 9. 2. among whom was Annanias, a devout man, by whom Paul was bap∣tized upon his conversion, Act. 22. 16. These Christians are also called Disciples, but were such as understood the danger Paul was

in by the Governour, who was desirous to apprehend him, where∣fore these Disciples let him down over the wall in a Basket, but still we fail of any account of Infants, numbred with Disciples, or to be joyned in Communion with the Church. As for what is vainly pre∣tended to prone such a thing from Act. 15. 10. We shall examine the force of that Allegation in our Defence.

We have spoken before of the Church of Ephesus; In Asia we find six other Churches, viz. Of Smyrna, Pergamos, Thyatira, Sardis, Phi∣ladelphia and Lavdicea. All those Churches are spoken to by the Spi∣rit, all that have Ears to hear, are to hear what the Spirit saith to the Churches; And by the commendations of some of these Churches, and the reprehensions to others, it's evident no Infants are spoken of, or to in these Epistles, and yet certainly every Disciple and Member in these Churches, are bound to take notice of what was writ to these Churches. It is therefore utterly incredible, that any but actual be∣lievers or adult persons professing the Faith, were made Recipients of Gospel ordinances in the Apostles times, because no Footsteps of any such thing is found in any of their holy writings, and hence we con∣clude with Jerom, non credimus quia non Legimus, for neither do we be∣lieve it, because we read it not.

Nor is there any thing appears in those general Epistles, written by James, Peter, John and Jude, which favours the case of Infants ad∣mission to Gospel ordinances as members of the Church, under the exercise of Gospel worship, but rather very much to the contrary; as First,

James salutes all Christians to whom he writes, with the Compella∣tion of Brethren, and shewes they were such a Brother-hood, as were begotten by the word of truth, Jam. 1. 18. not as being born of be∣lieving Parents; And his speaches to them throughout his Epistle, are such as take no notice of Infants, even there where they are com∣prehensive of every Member of the Church, as Jam. 1. 5. If any man lack Wisdom let him ask it of God. Chap. 4. 10. Humble your selves un∣der the mighty hand of God. Chap. 5. 9. Grudge not one against another Brethren. Be patient Brethren unto the coming of the Lord, &c. Is any af∣flicted let him pray, Is any merry let him sing Psalms, Brethren if any of you do err from the truth and one convert him, &c. Doubtless all Church members are concern'd in these duties Equally, as the occasions do oc∣cur; and yet it is most evident, Infants are not concerned in any of these matters, and consequently were not of that Brother-hood, to whom these things were written.

The next general Epistles, are those of the Apostle Peter, In which we onely find those spoken of as Church Members, who had obtained like precious Faith, 2 Pet. 1. 1. And as he Terms them a Chosen gene∣ration, a holy Nation, &c. So he shews this their extraction to be su∣pernatural, being born again (saith he) not of corruptible seed, but of in∣corruptible, by the word of God which livetb and abideth for ever, which he interprets to be the Gospel which was Preached unto them. 1 Pet. 1. ult. And being thus begotten by the Gospel, they are said to have purified

their Souls in obeying the truth through the Spirit; And the least Babes among them are exhorted to desire the sincere Milk of the word that they might grow thereby; which undeniably shews, that no other Babes were admitted to the Church in this Apostles time, then such as were born again by faith in the word of God, without which Faith, the new Birth is not produced. John 1. 12. For as many as believed, they recei∣ved power to become the Sons of God. Furthermore as the description of the Primitive Christians by their birth, shews they were no Infants, Even so, the tenor of all that Instruction which he further gives them doth hold forth the same, Christ having it seems given no order to this faithful Shepheard to concern himself in dispensing Gospel Ordinan∣ces to Infants: and yet he was obliged to feed the Flock, the Sheep and Lambs of Christ, John 22. 16. &c. And this he did Faithfully perform, albeit he ministred only to those who were capable of Instruction, and here he feeds, both the pastours and the Sheep, yea the lowest Mem∣ber among them, even those that were new born. And this I take to be a very convincing Argument, that none but actual believers were incorporated into the Mystical Flock of Christ under the Gospel, be∣cause they are not delivered to the care of the pastors of the Church, but little ones are left to the tuition of their Godly Parents, who are obliged to bring them up in the nurture and Admonition of the Lord.

John that beloved Disciple, wrote one general Epistle to the Chri∣stians in the Primitive times, in which he particularly sets down the several ranks or degrees that were among them, viz. Fathers, Younge-men and Children, yet Infants are excepted, for these Children are said to have known the Father, and are therefore to be understood of young or weak converts 1 John 2. 13. to which agrees Heb. 8. 11. all shall know me from the least to the greatest of them, which prophesie is fulfill∣ed in the Gospel Church. vers. 13. This Apostle further avers. 1 Eph. 5. 4. That whatsoever is born of God, overcomes the World, and this is the Victory even our Faith, Now all Christians are born of God (or at least profess so to be) but Infants do not overcome the World, there∣fore not born of God (as Christians must do, or else they are no Chri∣stians,) though very happy Persons, as hath been shewed, and conse∣quently were not in these dayes concern'd in Church ordinances.

Jude, that Servant of God, comprehendeth in his general Epistle only such as were known to be sanctified by God, preserved in Christ and called. Now none are called by the Gospel, or voice of God speak∣ing by his Ministers, but such as have Ears to hear. * 2.43 Diodate expounds the place to this effect, sanctified by vertue of Gods grace, by his word and Spirit, defended, &c. in the Faith which they had acquired to the communion of his Body, by virtue of their Spiritual union with him. But these things are only applicable to actual believers; and this word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 called, is of the same import with that from whence the Lords people are denominated his Church, to wit because of the effect of the word, by which they are called out of darkness into his marvelous Light. Forasmuch then as God hath not ordained a Mi∣nistery, to preach to, or any other way to call Infants into the Church

who know not the voice of the Shepheard, nor are they capable of ex∣hortation to any duty; nor is any duty of the new Covenant imposed upon them, therefore they are not included in this calling, and as the beginning of this Epistle is not of, or to Infants, so neither do the other parts thereof concern them, in respect of any duty required of Church Members, no not that passage vers. 20. which is as general as any thing that can be spoken to the Church of God; for all the Church and every Member thereof, are to be edified, or built up, in their most ho∣ly Faith, to pray in the holy Ghost, to keep themselves in the Love of God, and to wait for the mercy of our Lord Jesus Christ unto Eternal life; but all men know that these things are not compatible to In∣fants. As for the two particular Epistles of St. John, they are of the same import with the former, for though he write to the Elect Lady and her Children, yet those Children are expressly said to be found walking in the truth, even as they had received a commandment from the Father, 2 John vers. 4. 5. who are also exhorted to look to them∣selves, that the things which had been wrought were not lost. And in the last of John's Epistles, we find him rejoycing greatly that his Children walked in the truth, namely all such as were under his care as a pastor, for otherwise these were not his Children, but no word have we here that gives notice of Infants to be Church Members, wherefore we may, from all that hath been said hereabout, conclude with great security, that none but the adult that professed Faith actu∣ally, were incorporated into the Church of Christ, in the actual pro∣fession of the Gospel in the Primitive times. And consequently it was a very great and unwarantable alteration of the state of the Church, when men devised, and attempted this usuage, to prevent the work of conversion, as necessary to mens entering into the Church of Christ, by ushering all Infants in Families, and whole Kingdoms, into the vi∣sible Church by Baptism, which yet is but a vain pretence, although it hath been received with never so great or general approbation among men, to whom errour is commonly more acceptable then the truth, in the antient simplicity and purity thereof.

SECT IV. Containing certain Arguments, taken out of Mr. Tombes Antipoedobap∣tist 3 part * 2.44 in confirmation of what is said in the preceeding Section, viz. That no Infants were Members of the visible Church Christian in the Apostles dayes, nor ought to be in these dayes.

Because the Arguments, as they lye in Mr. Tombes his Books, are very long and interlaced with many references to Mr. Baxter and o∣thers, I will here form them in a shorter and more easie Method; The first is this.

Arg. 1. All visible Members in the Church Christian, in Christ and the Apostles dayes, were to be Baptized. This is granted by all that acknowledge Baptism to be an ordinance of Christ. But no In∣fants

were then to be baptized. This is proved by Mr. Tombes Anti∣poed. 2 part. by divers others, and in this Book. Ergo, no Infants were visible Members of the Church Christian in Christ, and the Apostles dayes.

Arg. 2. All that were visible Members of the Church Christian in the Apostles dayes, were one body and one bread, and did drink in∣to one Spirit, as they were all partakers of that one bread of the Lords Table, 1 Cor. 12. 16, But no Infants were partakers of that one bread of the Lords Table, &c. in the Apostles dayes. Ergo, no Infants were then of the visible body or Church in the Christian profession. The Major is plain from the text alledged, the Minor is granted by all now professing Christianity, none of them bringing Infants to the Lords Table in these dayes.

Arg. 3. They were no Members of the visible Church, who were left out of the number of the whole Church, all the believers, the multitude of the Disciples in all the places where there is an enume∣ration of the Members of the Church, or mention of the whole Church (i. e. the Church militant) the number of believers or Disciples in the new Testament. But Infants are left out of that number, in all places in the new Testament. Ergo. The Major is evident of it self. The minor he proves by recounting the places where such enume∣ration is made, nor hath any hitherto been able to shew the mention of any Infant, as a Member of the visible body or Church Christian in the Apostles dayes.

Arg. 4. From the common received definitions of the visible Church he argueth thus. All that are of the visible Church Christian are Faithful, called out of the World by the preaching of the word, do profess the Faith of Christ, visible believers receiving and imbracing the Christian Catholick Faith. This he proves in terminis by the de∣finition given by the Church of England in Artic. 19. by the answer of the Assembly p. 48. edit. of 1644. By Dr. Reynolds 2 conclus. p. 296. Dr. Hudson vindic. c. 1. p. 12. But no Infant are such, and to prove this he appeals to the doctrine of allmost all famous Divines, particularly, Guliel Apolonij considerat. contro. c. 1. p. 8. who joyntly affirm the matter of a visible Church, to be men outwardly called, professing the Faith of Christ, &c.

Arg. 5. They which have not the form constituting, and denomi∣nating a visible Christian Church Member, are not such. But Infants, &c. The major be proves by a rule in Logick. Take away the form, and the thing formed is not. If the form denominating agree not, the denomi∣nation agrees not. And that profession of Faith, is the Form constituting and denominating a visible Church Member, he proves by many Di∣vines, viz. Aymes, Norton, Hudson. &c.

Arg. 6. If Infants be visible Church Members, then there may be a visible Church Christian which consists only of Infants; for a num∣ber of visible Members makes a visible Church entitive; though not Organical; But this is absur'd, Ergo. Infants have not the form of a visible Church Members.

Arg. 7. If Infants be visible Christian Church Members, then there is some cause thereof; But there is none, Ergo. The Major be∣ing apparent, he proves the Minor, by shewing the insufficiency of what is alledged, from the Parents Faith, the Childs sanctity, the covenant, or Law of nature, or any other Covenant; none of them binding the Parents to make, nor enabling them to beget their Infants visible Members of the Christian Church. And it is a true saying of Tertullian, we are not born, but made Christians, nor are we made such by man, but by God. Therefore if any man be in Christ, he is a new Crea∣ture. 2 Cor. 5. 17.

SECT. V. Of the necessity and great usefulness of Sacred baptism, to a true Church-state, and of the Honours which God by his word hath confer'd on that or∣dinance.

An Error in the beginning of any important work (much more in Religion) is commonly very dangerous to the whole, especially if it happen to be in things, which are any way fundamental to the work it self; And though it is most true that Christ Jesus is the foundation of the Church of God, originally and in the main, yet it is also true, that God hath made several things Fundamentally necessary to an or∣derly Church-state, in several respects as appears, Heb. 6. 1, 2. Here we have, First, repentance from dead works or Humiliation, for sin; Then a sure trust in the Lord Jesus for justification from sin, which Faith cannot be found in the impenitent, and therefore justly put here, in the second place. Of these two principles we hope sufficient is said above; as also of the two last principles, the resurrection of the dead, and the Eternal judgment. These four great branches of Christi∣an Doctrine, are Fundamentally necessary to the salvation of all Men, to whom the word of this Salvation is sent. Of whom, all such (and such onely) as repent and believe the Gospel, or at least profess so to do, and having opportunity, are by the will of God to be baptized with water, in order to their worshipping Almighty God in a Church capacity, in the visible profession of the Gospel of God, and under that cognizance, through the Spirit of Christ, to militate in the holy war∣fare of Christianity, against every Spirit which goeth about to pervert the right way of the Lord. The verity of what is here said, shall be demonstrated under these four heads: and First,

• 1. From the Institution or first delivery of Sacred Baptism.
• 2. From the Commission given by Christ to his Apostles, for the perpe∣tuity of Baptism.
• 3. From the practice of Christs Apostles, in pursuance of the said Com∣mission.
• 4. From the natural and spiritual import of the ordinance it self.

It appeareth Matthew 2 and 3 Chapters, that Jesus being born in Bethlehem, and now almost ready to enter upon the great work, not

only of our redemption by his death, but also by his Doctrine to change the state of religion throughout the World; that John his forerunner, and the preparer of a people for him, was immediately sent of God, to give knowledge of Salvation to the people, by the re∣mission of their sins, or by the baptism of repentance for remission of sins, Luke 1. 76, 77. Therefore did he preach the Doctrine and Bap∣tism of Repentance, as the way wherein (through Faith in him that was to come after, to wit Christ Jesus) they were to lay hold of that Salvation, or remission of Sin, held forth, by the will of God in that Ministration.

In the prosecution of whose Ministery, we find great multitudes baptized upon repentance, or confession of Sin. Matth. 3. 5. Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins. No sin∣ners do we find admitted to this Baptism, but upon their receiving John's Doctrine, and professing repentance, and Faith in him that was to come after Act. 19. 4. but rather a prohibition to such as thought otherwise to claim an interest therein, Matth. 3. 7, 8, 9, 10. compared with Luk. 7. 29, 30. For though the Pharisees came to John's Baptism, yet when John calls upon them for repentance, and no longer to rest upon that natural relation, which they had to Abra∣braham, and consequently he did direct them to Christ (as that was his Doctrine to the people Act. 19. 4.) then they reject the Counsel of God against themselves, being not baptized of him. Thus this great Pro∣phet gave clear notice, that God was now purposed to raise up Chil∣dren another way then by natural extraction, even by Heavenly birth or being born from above John 3. 3. and therefore this holy rite was adapted or fited only for such Children (professedly at least) as the very title thereof [the Baptism of repentance] doth plainly shew. And here we find a clear difference between Circumcision and Baptism, in the first Institution of each, the first taking in all the natural seed of Abraham, though not concern'd in the Covenant made with Abraham (as in the case of Ismael) the other leaving out the natural seed of Abraham, though in possession of the Covenant made with Abraham, Act. 3. 25. unless they did the works of Abraham. Matth. 3. 8, 9. John 8. 39.

This Doctrine and Baptism was of a pure Evangelical nature, call∣ed therefore the beginning of the Gospel of Jesus Christ the Son of God, Mark. 1. 1. avouched by Christ to be from Heaven, Matth. 21. 25. and highly honoured by the person of the Son of God submitting to, and the voice of the Father from Heaven approving of, and the ap∣pearance of the holy Ghost, at the solemnization of Christs Baptism by John, Matth. 3. 15, 16, 17. Honoured also with the Title of God's Councel, and of such importance, as he that rejects it denyes John to be a Prophet. Yea further honoured by our Saviours promoting it. John 3. 23. there he tarried with them and Baptized, John 4. 1. 2. He made and Baptized more Disciples then John (though Jesus himself Baptized not but his Disciples.) And still the thing chiefly to be minded here is,

that none are Baptized by Christ (or by his direction) but those that are first made Disciples. And thus was our Lord himself the chief founder of the Gospel in the Heavenly Doctrine of Faith, Repentance, ann Baptism for the remission of Sins. Which gracious doctrine and Ministery, was shortly to be spread throughout the World, when Jesus had first fulfilled his personal Ministery in the Land of Israel. Now the necessity of this Sacred Ordinance to a true Church-state, is further evident from the Institution or first delivery of it.

1. For that it is sent down from Heaven, as the first Doctrine and Ministery, to take men off from a legal confidence, and to lay the free remission of Sin before them, through Faith in the Gospel of God.

2. This Baptism is joyned with this Gospel repentance, that as re∣pentance being now necessary to the admission of Sinners into the Church of Christ, even so Baptism being joyned thereto, by the will of God, is necessary to the same end.

3. Because such as rejected the Doctrine and Baptism of repentance, were not accepted as persons fit for communion in the Church of Christ, and therefore we are with the greater care and conscience to observe it.

4. It's necessary use in the beginning of Christianity, is most clear in our Saviours diligence to submit to it (for our Example) before he would take in hand to Preach the Gospel, which he would not have done, but that he deemed it fit for his orderly proceeding there∣in: which is further evident in that he made it the next step in the priviledges of the Gospel, to mens Discipleship, John 4. 1. and thus much briefly from the Institution of Baptism.

SECT. VI. Of the Commission for the perpetuity of Baptism.

Had Christ only shewed his mind thus, about this holy Ordinance before his death, it might have been less clear in respect of it's perpe∣tual use in his Church. But as in his life, even so after his death he was the same with respect to this truth; and therefore of those few things, which are recounted of the many which he spake after his re∣surrection; and of those fewer yet, which are mentioned in his Com∣mission delivered to the Apostles, Matth. 28. 19, 20. this holy Ordi∣nance of Baptism is one, and given in special command. Go ye therefore teach all Nations Baptizing them, &c. Mark 16. 15, 16. Go ye into all the World, preach the Gospel to every Creature, he that believeth and is Baptized shall be saved.

That by Baptism here is clearly meant, immersion in the Element water in the name, &c. or the Baptism of repentance, for remission of sin is evident, because that Baptism only is delivered preceptively or by command; as also it is such a Baptism as is to be dispenced by Christs Ministers: but no other Baptism save that of water unto re∣pentance, could be, or ever was practised by them. For to Baptize

with the Holy Ghost, was Christs peculiar, he only knowing who are fit for that Heavenly donation, Matth. 3. 11. John 1. 33. The same is he which Baptizeth with the Holy Ghost. Act. 15. 8. And God which knoweth the Hearts, bare them witness, giving them the Holy Ghost. As for the necessity of this ordinance to a true Church-state, there are only a few wild Notionists that deny it, nevertheless, we will give here also some brief demonstration of it.

Some certain standing way or order, is assigned by Christ to unite or embody his people in a Church capacity; But no way is assigned by Christ without this Ordinance, to embody his people in a Church capacity. Ergo, this ordinance is necessary (among other things) to the embodying Christs people or Disciples in a Church capacity.

That no way is assigned by Christ to embody his people in a Church capacity, without this Ordinance appeares, 1. because we find no Church embodyed without it in all the New Testament. 2. we find many Churches embodyed with the use of this Ordinance (as hath been shewed) and that either proves that all the Churches were embodyed after the same manner, or else it will follow that there were diversities of wayes used on this account by the Apostles. And then the he that asserts such a thing must shew, how many ways may lawfully be used in this case, and what be they? if two why not ten, 20. or an hundred wayes, and then where is that one Heart and one way promised to the Church under Christs government.

It is therefore necessary that one only way be asserted, or order ob∣served, for the incorporating persons into the Church of Christ, and then the case is clear for us, because this way or order of adding per∣sons to the Church, upon manifestation of repentance, and Faith in the Lord Jesus, accompanied with the Baptism of repentance, for the remission of their Sins is so plain, that nothing can be plainer. Act. 2. 38, 40. Act. 8. 12. Act. 18. 8. Act. 10. 47, 48.

Again, either Baptism (as aforesaid) is necessary to the incorpo∣rating or embodying Disciples of Christ in a Church capacity, or else it is not necessary at all. For remove it from this place, and then no place can be assign'd for it, nor can any man rationally be blamed for delaying it, if no proper place can be assigned to it, seeing it is but once to be done. And to say this Ordinance is not necessary at all, is all one as to give, 1. a flat contradiction to Christ, who commands it to be ob∣served (as one of the all things which he commanded) to the end of the World. 2. to make that branch of the Commission void, or not obliging to us, is plainly to null the whole Commission, Matth. 28. 19. 28. And so all things which Christ commanded are abrogated, in the abrogation of this command, else let him that can shew when Christ annulled this part, and established the remainder, which I sup∣pose will never be attempted by wise men. Forasmuch then as some certain way and order remains for embodying Christs Disciples in a Church capacity, and no way or order found wherein to do it without holy Baptism, and sith to remove this ordinance out of that place, leaves it no known place, but exposes it to an utter neglect; and sith to deny

it to be of any use at all, contradicts the Lord Jesus, and makes his commands contained in the Commission, Matth. 28. to cease and be void; I say sith these consequences, so exceeding pernicious, can no way be avoided, but by giving this holy Ordinance it's place in the additi∣on of Disciples to the Church of God, hence we further conclude it is of necessity there to be maintained.

SECT VII. The same confirmed from the Apostles doctrine and practice in pursuance of the Commission, Matth. 28. 19, 20.

How necessary holy Baptism is to the State of a true Church further appears, First, from the Apostles doctrine, to whom Christ immediate∣ly gave his Commission, Matth. 28. In which we find no man exempt from the dutiful observation of it, as they came to the profession of Christian religion. For thus did the Apostles teach. Repent and be bap∣tized every one of you in the name of Jesus Christ for the remission of your Sins. Act. 2. 38. If thou believest with all thy Heart thou mayest be bap∣tized. Act. 10. 47, 48. Can any man forbid water, that these should not be Baptized which have received the holy Ghost, as well as we? and he com∣manded them to be Baptized in the name of the Lord Jesus. Hence we learn that the Apostles, did not hold men in long suspence about the way of Gods worship, but having set forth Jesus Christ Crucified, and reached the hearts of men by convincing them of Sin, they presently tell their Heart-pricked and enquiring auditors, it is their uncontro∣lable duty to be Baptized with water (can any man forbid, &c. no such matter) and having thus put off the old Man, and put on Jesus Christ in Baptism, then to make their progress, by continuing sted∣fastly in the Apostles doctrine and Fellowship, and in breaking bread, and in Prayers, Act. 2. 41. Act. 10. ult.

Agreable to which doctrine was their frequent practise, three thou∣sand being Baptized in one day upon their repentance and receiving the Gospel gladly, Act. 2. 37, 38, 40, 41, And according to this pat∣tern, Philip proceeded in the further advance of the Gospel among the Samaritans. Act. 8. 12. when they believed they were Baptized both men and women. And as the first Eminent propagators of Christia∣nity observed this method, even so did Paul, among the Gentiles, where he was most conversant, as is evident in the Plantation of the Church at Philippi, Act. 16. 14. 33, 34, 35. and the Church at Corinth. Act. 18. 8. and by sundry passages in his Epistles, as Rom. 6. 1, 2, 3, 4, 5. Ephes. 4. 5. Gal. 3. 26, 27. Colos. 2. 11, 12. From whence is fairely col∣lected, that this solemn ordinance had been religiously observed by all those Churches in their plantation. And hence also we conclude the necessity of this holy precept, to an orderly constitution of all Christian Churches to the end of World; the reasons for its conti∣nuance in all Churches, being the same for which it was ordained for the first Churches; seeing we have as much need of remission of

sins as they, * 2.45 and therefore of the Baptism of repentance for the re∣mission of them as well as they, we have the same need to be dead with Christ as they, and therefore to be buried with Christ in Bap∣tism, as well as they, we are as much obliged to put off the old Man with his Deeds as they, and therefore to be renewed in the Spirit of our mind, to put on Christ in Baptism as well as they, yea we have as much need to hold the unity of the Spirit in the bond of peace as they, and therefore have the same need to be engaged to it by one Baptism as well as they, and these things lead us to the fourth point, and that is the nature of the Ordinance it self.

SECT VIII. Of the necessity of holy Baptism to a true Church-state, From the nature and import of the ordinance it self.

Greatly hath the wisedom of God appeared in forming this holy ordinance of Baptism, that it might be serviceable to his glory and and the good of his people, as will easily be perceived by him that considereth the significant expressions, and high titles which the Spi∣rit of God in sacred Scripture joyneth with it, thereby to raise up the minds of the Children of men, to a pious conformity to the will of God requiring it; and to the due observation of the mystery held forth by it. Hence it is called the Councel of God, Luke 7. 30. The laver of regeneration, Tit. 3. 5. The similitude of Christs death. Rom. 6. 4. The figure by which we are saved. 1 Pet, 3. 21. That wherein we are bu∣ried with Christ. Colos. 2. 12. Not that the water doth any thing in all this, otherwise then as it is sanctified by the word of God to set forth Christ and him Crucified, and to shew on the creatures part his so∣lemn resignation to the will of God, revealed in the Gospel, &c. Even as the Sanctified bread and wine in the Table of the Lord, is called the body and blood of the Lord, because of it's Divine use and signification, to set forth (in the Church of God) Christ and him crucified.

Nor is this wisdome of God less, in pitching upon such a service, that as to outward appearance, hath but little beauty or excellency in it, and to place it among the beginnings of Christian religion; but rather very great, * 2.46 seeing by this means he makes manifest the loftyness of many hearts, calling hereby for such kind of abasement as that we find more to follow the example of the Pharisees and law∣yers, Luke 7. 30. then follows the example of the Publicans. verse the 29. the former rejected the Councel of God, being not Baptized, the lat∣ter justified God being Baptized.

And indeed, he that comes rightly to this path of Christianity, doth openly acknowledge (even in this very act) before God and man that he is a poor unclean Creature, and therefore doth wholly cast himself upon the free grace of God, for remission of his Trespasses; and though never so high, is glad to receive this low pledge of Gods mercy, at the hands of a despised Minister of Christ, and this in the ablution or

washing in the River after the example of the Chamberlain, or Lord Treasurer of the Queen of Candice. All which proud Flesh observing, streight through Satans Instigation, abhorreth this as a low and base performance, and though they be convinced, there is none to save them but Christ, and therefore are willing he should serve with their sins, and to be laden with their iniquities, yet will they not have him here∣in their Lord, or leader though himself hath gon this path before them: and exciting them after this manner. Thus it becometh us to full fill all righteousness Matth. 3. 15.

CHAP. II. Of the due form and manner of the Administration of Sacred Baptism.

THat dreadful rebuke which David received from the Lord, be∣cause he sought him not after the due order, 1 Chron. 15. 13▪ may justly cause an holy consideration in every serious heart, that considers how men have violated this ordinance of God, to wit bap∣tism, in the form or manner wherein it ought to be performed: As to introduce the way of aspersion or sprinkling a few drops of water upon the forehead of the Subject, and therewith also to make a wa∣try Cross, and this without authority of Scripture, and against the evident practise of Christ and the Primitive Churches. That we may therefore continue our testimony to what is the mind of God in this matter, and shew the great and dangerous mistake that men have fallen into, in not keeping the Ordinances as they were delivered to the Churches, we shall shew that immersion or dipping in the Ele∣ment water in the name of the Father, and of the son and of the holy Ghost, Is the due manner and form of Baptism only, and this will appear.

• 1. From the practice of John the Baptist, and those that succeeded him, in the act of Baptizing.
• 2. From the true signification of the word Baptize, when used to express the act done in this solemn Ordinance.
• 3. From the intolerable injury offered to Christ, and unavoidable inconveniencies to the Church by altering the form or manner of Baptism.
• 4. From the agreement between the sign and thing signified in Baptism.
• 5. From the consent of learned men, who are our opposites here∣in.

As to the first, thus it is written, Mark 1. 5. And there went out un∣to

him all the Land of Judea, and they of Jerusalem, and were all baptized of him In the River of Jordan, confessing their sins, and John 3. 23. John was baptizing in Enon near Salem, because there wus much water there: and they came and were Baptized. * 2.47 From these two places it is most evi∣dent that John had no order to perform this Ordinance by sprink∣ling water upon the people; And therefore chose convenient places to do it by immersion; nor need any person go into the water or in∣to the river for such an end, as to have his face washed or sprinkled only. Surely the least spring of water, wherein John might have wet his hand only, had been sufficient to sprinkle all the thousands that came unto him to be Baptized, but this would not do, wherefore he chose Enon near Salem, because there was much water. Now this being rendered as the reason, why John Baptized in that place, and the on∣ly reason too, it plainly informs us, that he knew not how to baptize with a little water in a Bason, as the manner of many is, who do thereby proclaim to all the World, that they have forsaken John the Baptist, who was sent of God to baptize, and have chosen other guides, or their own fancies to be their rule in this matter.

Yea they have forsaken Christ himself, and those that succeeded John in the solemn service of Baptizing, for Jesus did not only suffer himself to be dipped into Jordan * 2.48 For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be truely so ren∣dered; and though the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may be rendered with as well as in water, yet the preposition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at least as used, Mark 1. 9. cannot pos∣sibly signifie with but in or into Jordan, for how absur'd would it be to say that Jesus was baptized with Jordan, and how congruous to sence and truth too, it is to say. He was dipped in Jordan, yet against truth and reason is the way of Christ deserted, by all those that have admitted the devise of sprinkling instead of Baptizing. For when we read that Jesus came with his Disciples into the Land of Judea, and there he tarryed with them and Baptized. John 3. 22. Is it not clear that our Saviour, who was Lord of John the Baptist, yet is pleased to follow him in the management of this blessed ordinance, the Baptism of re∣pentance of remission of sins? and therefore was it noted by John's Disciples, as something strange to them, that he to whom John bare record, should baptize, and all men go to him. And John shews them it was Jesus his right, even in that ministration to be preferred be∣fore him, and rejoyceth that his same begun to spread abroad, and that Jesus was more successful in the work then himself, though he made Disciples only, and ordered his Disciples to baptize them. Sure∣ly no man can think that Jesus altered the form or manner of the Ad∣ministration of this Ordinance, from dipping to sprinkling; for still we find it to have the same appellation of Baptizing, without the least hint of variation in name or thing.

And that no alteration was made by Christ, in the manner of this Ordinance is evident from the practise of those, who by virtue of his Commission did Baptize with or in water after his Ascention. Act. 8. 38. And they went both down into the water, both Philip and the Eunuch, and he baptized him. So that still those that succeed in the management

of the Gospel, and Baptism as a Ordinance thereof, kept close to the first pattern, even to go into the water, both the Minister and the sub∣ject of Baptism; which is full evidence that they knew no such de∣vice as the sprinkling the forehead; for if they had, it would have prevented this descent into the water to be baptized. So that the Apo∣stacy from truth in this particular, of those that have espoused this idle practise of rantizing, is so palpable, that he that runs may read it.

SECT II. From the true signification of the word Baptize, &c.

The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ever used (saith a learned writer) in the original as that whereby this Ordinance is expressed, and whence it derives that denomination of Baptism, the proper plain English of which is, to overwhelm, or cover with water, to dip or douze in wa∣ter; * 2.49 and it is the derivative of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is tingo, quod sit immergen∣do, to dip in manner as they do, that dye cloath or Colours, which is by that total submersion of things in the Liquour, as is known by common experience — whereupon he summoneth all the learned men in Christendom, to shew out of Stephanus, or Scapula, the two great Lexicons, that are now of greatest request, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 either doth not signifie a total dipping of the immediate Subject that is deno∣minated Baptized, or dipped by it, or that it ever signified such a thing as sprinkling at all.

And he further shews that the word which signifies sprinkling, is another word, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is ever used in Scripture by the Spirit, when he speaks of such a thing as sprinkling; It is used three times in one Chapter, viz. Heb. 9. 13, 19, 21. and is all along eng∣lished by sprinkling. Neither is there any one place of Scripture, wherein the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is rendred to Baptize, or used to signifie Baptizing. Neither is there one Scripture wherein the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendered sprinkling or used to signifie such a thing; nor is there any reason why it should be so rendered if you consider The noni∣dentity, and deep diversity that is between these two actions, viz. sprinkling and Baptizing, by which as by the second Argument it is most plain, that sprinkling is not only, not the Baptism of Christ; but in truth no Baptism at all. Which he demonstrates, because dip∣ping and sprinkling, are truly two wayes, two forms, two actions, two kinds of actions, so really different in their essentials (as Actions) so specifically diversified in nature, as actions, that even Homo and Brutum, do not differ more essentially in praedicamento substantiae, then sprinkling and dipping do differ in the praedicament of action, and there∣fore they cannot be called one and the same. And though dipping and sprinkling are both actions in genere remoto or in genere proximo both wettings; yet are they not one kind of action, or wetting in spe∣cie not all one, so as the one may be Universally used instead of the

other, nor so as to be denominated properly by each other, nor so as that the one is the other.

Wherefore seeing that dipping and sprinkling are not the same thing, they cannot both signifie one self fame manner of Baptizing, and when we are commanded to Baptize with water in the name of the Lord Jesus, &c. we are commanded not divers, but one action, as respecting the practick part of that Ordinance, otherwise if the word, Baptize, do signifie variety of actions as distinct from both the former, as they are one from another, yea a fourth, and a fifth, &c. till no man can be certain what to determine shall be the sence, with respect to the act of Baptizing.

SECT III. From the intolerable injury offered to Christ, and unavoidable inconve∣niencies to the Church, by altering t••e form or manner of Baptizing.

In alterations of this kind, the motives leading thereto ought to be such as will justifie the alteration which is made; and if any thing do it in this case, it must either be a new mandate from Heaven; or some perfection hereby added to the thing it self, or some greater advantage here∣by brought to the Church. * 2.50 But none of these things can be pretended, without apparent injury done to the Lord Jesus, who as he was the Messias, was to tell us all things, or at least what he did tell us, is in no wise to be contradicted, and yet as to the matter in hand, he so ap∣proved of the practice of John the Baptist that he said, thus it becommeth us to fulfil all righteousness, And thereupon was baptized of John, in, or into the River Jordan. And God at the same time approves the work, and commands us to hear that his beloved Son, as him in whom he was well pleased, so that there is no ground to think that God ever yet countermanded the order, which he gave to his Servant John; nor have we any reason to think that Chtist would contradict his own practice, neither did the holy Apostles change the Ordinance that we read of, and we are sure none since their dayes had more power, or wisdom in this case then they, and therefore Heaven is not concern'd in this alteration, and consequently it cannot be warranted, by any divine Authority.

Neither doth the alteration of the Form of this Ordinance, add to the perfection of it. For as the wise man saith, what can the man do that comes after the King? Eccles. 2. 12. or if it do, is not Christ degraded, who could not (according to this conceit) give his own Ordinances their due form, but must leave that for some abler heads; But alas, this trifling usuage of sprinkling and crossing the fore-head, hath quite spoiled the beauty of the Ordinance, which as Christ established it, does well set forth Christ and him crucified; the Subjects death to Sin, and rising to a new life. Will any say that sprinkling is more decent then dipping, and so the more perfect Form? if so, doth that not still degrade the Lord Christ? was he indecent at all? and yet did he

not go into the River and was dipped there, and came out of the water when Baptized? sure it is the greatest indecency in the world, to throw aspersions upon Christ or his truth; and it's absur'd to talk of mending any thing, if we cannot first shew where it is faulty. As for God his waye is perfect, and every word of God is pure, we may not impeach what he hath said or done; But see whether this conceit will lead men, if they may take upon them to mend one Ordinance, why not all? and if they have power to alter once, why not twice yea twenty times? and when shall we be sure the ways of God are past your adding perfection to them? and if you make them not better, you make them worse, and why did you meddle with that, which you could not amend? this vanity is sufficiently reproved by the Pro∣testants writings against the Papists about the manifold additions to the service of the Mass, and yet they cannot beware of it in the case of Sacred Baptism, but must bring their sprinklings, crossings, and sponsores into it.

And lastly the alteration which men have made in this Ordinance, is not more for the profit or advantage of the Church, then it was be∣fore, if otherwise: will not this also reflect dishonour upon Christ, who (according to this conceit) either could not, or would not do things in his own Church to the best advantage? surely we have cause to say as those, Mark. 7. 37, He hath done all things well. He did well in going down into the water for our Example, in this step of obe∣dience, even as he did well to die for us not only to bear our sins, but also leaving us an Example that we should follow his steps. 1 Pet. 2. and I doubt he that grudges to follow him in the laver of Baptism, will har•…•… •…•…ke well of his following him to mount Calvary. In a word he that 〈◊〉〈◊〉 think sprinkling a better form of Baptism then immer∣sion, doth degrade the wisdome and goodness of Christ, and set up sinful Flesh in competition with him.

As Christ is injured by mens innovations in things pertaining to re∣ligion, so the Church is brought to great inconveniencies on that ac∣count, as experience hath taught the world long since; for begin to alter Gods wayes, and there is no end, and that which is none of the least inconveniencies, the Church is never certain that she hath any one Ordinance in the purity; nor indeed whether she have them at all. Sometimes general Councels gave the laiety both the bread and Cup in the Eucharist; sometimes gen. Councels deny them the Cup and gave them the bread only. Now if the Institution of Christ himself stand us not instead, who can be sure what is right or wrong in this case? even so in Baptism, sometimes Crossing and sprinkling goes together, sometimes they have been parted, Augustine was sign'd with the Cross many years before he was Baptized, * 2.51 of late some are sprinkled without the Cross at all, among the Papists some dip the head of the Infant into the water, some pour it out of a Glass, upon the face of the Child, If now this great example of our Lord, be not mind∣ed (as it is not, by all these innovators, or any of them) how shall the Church be able to know who are the true observers of Christ

holy Ordinances; or what his Ordinances are? have not all the vain traditions of men got ground, by admitting the Ordinances of God to be altered? for if they have power to mend Gods wayes, why may they not introduce some of their own? and so they have; A necessity therefore there is, that setting aside all mens devices whatsoever, we labour to reform the corruptions of our times, in the places where God hath set us, with all Christian modesty, as near as possible, to the very walk of Christ and his Apostles both for matter and manner; For every plant which our Heavenly Father hath not planted, must be root∣ed up.

SECT. IV. From the agreement between the sign and thing signified in Baptism.

The form of Baptism must be (can be) but one, as well for that it must have but one signification, as for that it cannot otherwise be known; For suppose that in the dayes of John the Baptist, some of his Disciples which had seen him chuse places of much water, on pur∣pose to dispence the sacred Ordinance to men and women, should by chance have espyed some man with a dish of water in his hand, and wetting his fingers therein, sprinkling the faces of persons that stood by him, would they from hence have gone and told John, that such a man was Baptizing? surely they would rather have told him, how some had found out some other Ordinance, as not knowing it to be any Baptism at all; so that the rule here holds good un•…•… 〈◊〉〈◊〉 est uni∣ca tantum forma, of one thing there can be but one (esse•• Joh) Form, what may be accidental is not material, seeing it is the esse•…•…al Form quae dat esse rei, which gives every thing to be, or to be called what it is. Forasmuch then as the thing signified in Baptism must hold a∣greement with the signe, It is necessary the sign be one and the same at all times, and in every place, otherwise confusion must needs en∣sue: Now the Apostle, Rom. 6. 1, 2, 3. &c. Hath so fully shewed the agreement between Baptism and the death; Burial, resurrection of Christ, our death to sin, burial and rising with him to a new life, as nothing can be more plainly delivered. Know yee not (saith he) that so many of us as were Baptized into Christ, were Baptized into his death? Therefore we are buryed with him by baptism into death (meaning a death to sin, as vers. 2.) that like as Christ was raised up from the dead, by the Glory of the Father, even so we should walk in newness of life; knowing that our old man is crucified with him, that the body of Sin might be destroy∣ed, that henceforth we should not serve sin. And the same we find Collos. 2. 11, 12, 13. In whom also you are Circumcised, with the Circumcision made without hands, in putting off the body of the sins of the Flesh by the Circumsion of Christ. Buried with him in Baptism, wherein also you are ri∣sen with him through the Faith of the operation of God, who hath raised him from the dead; And you being dead in your sins, and the uncircumcision of your Flesh, hath he quickned together with him, having forgiven you all Trespasses.

The evidence of these places are so clear, that generally expositors do grant, that the Apostle here alludes to the old way of Baptizing by dipping, * 2.52 thus Diodate, Erasmus, Musculus and Augustine concur with our doctrine of the necessity of an agreement between the sign and the thing signified, saying, If the Sacraments should not have some like∣ness to the things whereof t••ey are Sacraments, they could not be Sacraments at all, but by reason of this likeness it comes often to pass, that they bear the very names of the things they resemble. * 2.53 Also Tindal, folio 143. hath these words upon Rom. 6. 4. The plunging into the water signifies, that we dye and are buryed with Christ, as concerning the old life of sin which is Adam; and the pulling out again, signifieth, that we rise again with Christ in a new life, full of the holy Ghost, which shall rule us and guide us, and work the will of God in us, as thou seest Rom. 6. 4. * 2.54 And the learned Hy∣mingeus gives testimony to this truth, saying, That Baptism should be a figure of Christs death, burial and resurrection, is proved, in that he termed his passion by the name of Baptism, when he answered the Children of Zebedee on this wise, can yee be Baptized with the Baptism that I am baptized with? * 2.55 Also Calvin, Vrsin, Pareus, and indeed who not, do consent to the truth here asserted, and to the exposition of these places, Rom. 6. Collos. 2. as here we have expounded them. * 2.56 I will only add the words of Zanchy upon. Collos. 2. 12. Of regeneration there are two parts, Mortification, and Vivification, that first is called burial with Christ; the se∣cond, a rising with Christ; the Sacrament of both these is Baptism, in which we are overwhelmed or buryed, and after that do come forth and rise again; It may be said indeed, but Sacramentally, of all that are Baptized, that they are buried with Christ, and raised with him, yet really only of such as have true Faith, mark that!

Now who would think that men so clear in their judgment about the meaning of those Scriptures, should yet for all this, be so deluded as to admit of such a form in Baptism, as to which these things, by themselves so plainly asserted, cannot possibly be reconciled; strange it is that men of such wisdom should not be more consistent in their practise with their own Doctrine. Here therefore again, the Bapti∣zed Churches do justly complain against Papists and common Pro∣testants, as men that have left the way of the Lord, and which follow their own devices, and do justly expect their return to us herein, because the truth of God is with us.

SECT V. From the consent of learned men (who are our opposites) about the sig∣nification of the word Baptizo.

The industrious and judicious Mr. Henr. Danvers, having done so much this way that more need not be done, I shall only cite a few passages partly out of him, and partly out of the Authors themselves. * 2.57 And first, I have read Scapula, and find him inveigh sufficiently against the Baptized Churches, yet dares not give any othet signification of

the word Baptizo, whose root is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then mergo, immergo, submer∣go, obruo, or tingo quod fit immergendo, &c. To Dip, plunge, overwhelm, cover over, to die in colour which is done by submersion or plunging.

* 2.58 Mr. Hugo Grotius, in opposition to such as used sprinkling instead of Baptism affirms that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a dipping over the Head and Ears.

* 2.59 Mincaeus in his Dictionary, testifies that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in Latine Baptismus, in the Dutch Doopsel or Doopen; in English to dive in water, and the same with the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to dipp.

* 2.60 Leigh, Crit. Sac. the Native and proper signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to dip into water or plung under water, Act. 8. 38. Matth. 3. 6. and is taken from a dyers vat, and imports a dying, or giving a fresh co∣lour, and not a bare washing only.

* 2.61 Erasmus denyes that Baptizo, is a washing only, otherwise then by consequence for the proper signification saith he, is a dipping or plunging, as Dyers use for dying Cloaths.

* 2.62 Causabon, observes that immerging (or dipping) is the proper rite of Baptism, as the word it self sufficiently declares. And further to the contradiction of captious Mr. J. Goodwin, he observes that it does not signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a going down to the bottom without any ascending, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a going down and coming up again.

* 2.63 Beza saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to dye by dipping and washing, and differs from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying to drown or go down to the bottom as a stone.

Mr. Rogers, The minister is to dip in water, as the meetest act; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes it; for the Greeks wanted not other words to express any other act besides dipping, if the Institution could bear it.

* 2.64 Chamier, The antient use of Baptism was to dip the whole body in the Element, which is the force of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; therefore did John Baptize in a River.

* 2.65 Mr. Wilson, in his Christian Dictionary, in letter B. Interprets the word Baptism, by a dipping into or washing in water.

* 2.66 Diodate in Rom. 6. upon the words, were buried with him in Bap∣tism. informs us that in Baptism being dipped in water was the an∣tient Ceremony, a sacred sign unto us, that sin ought to be drowned in us, by Gods Spirit.

* 2.67 Dr. Jer. Taylor, Rule of consc. l. 3. c. 4. If you would attend saith he, to the proper signification of the word, Baptism signifies plunging in water or dipping with washing.

* 2.68 Dr. Hammond, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies an immersion or washing the whole body, and which answereth to the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used for dipping in the old Testament, and that as the Greeks called their Lakes where they washed themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so the antients call∣ed their Baptisterions, or Vessels containing their Batismal water Co∣lumbethras, swimming or diving places, being made very large with partitions for men and women. And that the baptizing of Cups, Beds Vessels, &c. was no other then a putting them into the water all over, rinsing them.

* 2.69 Thus do these twelve learned Men consent to the Doctrine of the twelve Apostles, and the practise of the present Baptized Churches, to the confuta∣tion of their practise of sprinkling instead of Baptizing, which Mr. Mede affirms was not used in the Apostles times, nor for many ages after.

CHAP. III. Of the Doctrine and practise of laying on of hands, as it is a principle of Christs Religion, pertain∣ing to the beginning of all Christian men.

THis holy principle of Christs doctrine, known by the Title of laying on of Hands, hath been greatly corrupted and abused, in the Papacy, by many superstitious adjuncts of humane innovation, and in a manner quite lost among those that call themselves the Re∣formed Churches, God hath in these dayes begun to revive this neg∣lected truth in the Baptized Churches of this Nation, some account whereof we shall give in this place, as also in our defence, bound up in this Volume; And that we may with the greater facility give Evidence to this part of the Doctrine of Christianity, we shall lay down, and endeavour to make good this ensuing proposition.

That as God hath promised to give the holy Spirit to all that are called of the Lord, so he hath appointed a Solemn way, wherein his Servants and hand-maids are to wait upon him for the reception thereof, which way is the Prayers of his Church, performed by her Ministers or pastours with the laying on of hands, and this as a principle of Christs Doctrine, belonging to them in the minority of their Christian state.

SECT I. What is meant by Christians receiving the holy Ghost, according to promise.

For the explication of some parts of this proposition, it is meet that we shew first what we mean by the holy Ghost, sith some now (as well as heretofore, Act. 19.) either by reason of ignorance, or some worse cause, seem not to know whether there be any holy Ghost, as if they had forgotten unto what they were Baptized, Matth. 28. 19.

1. By the holy Ghost then we do not mean, the Spirit of Man (as man) in its most reformed and elevated state imaginable, neither any created Spirit whatsoever: But by the holy Ghost we mean that Spi∣rit, by whose opperation the World was brought forth and formed, Gen. 1. 2. Job 26. 13. And which knoweth all things, even the deep

things of God, 1 Cor. 2. 10. And which is * 2.70 present every where. Psal. 133. 7, 8, 9. which Spirit we therefore believe to be one with the Father in nature and essence, and rightly called God. Act. 5. 3, 4, 5.

2. When we speak of mens receiving the holy Spirit, we do not mean that he dwels in them Essentially, for so they cannot contain him, but he dwels in them by gifts according to 1 Cor. 12. By Fruits, according to 1 Cor. 13. 4. 5, 6, 7. Gal. 5. 22. 23.

And seeing the ground of this (so much abused and neglected) truth, the fourth principle of Christs doctrine, lyeth much in that great promise of the Spirit of God, as the right of all Disciples of Christ, it behoveth that we open the nature of that promise, that be∣ing affected with the excellency, and made sensible of the necessity thereof, we may the more devoutly seek for it, not only in our pri∣vate devotion, but also in that special and publick way assigned, in the holy Scripture, for obtaining so great a blessing.

Let it therefore first be considered, that to be under the common influence, and operation of the Spirit in the ministery of the word, in order to conversion, is a different thing from the reception of the holy Ghost, as a seal and confirmation of the Souls of Christians, which is also called the earnest of their Inheritance.

It is certain a person may be eminently under the working of the Spirit, in the first consideration, and yet be a stranger to the reception of the Spirit in the other, as appears in the case of the Apostles them∣selves, who though they were the persons which received the first fruits of the promised Spirit, yet were they for some time in the pro∣fession of the Gospel without it. For they did not receive the Spirit of promise till after the Ascention of our Lord, Act. 1. 4. 5. But wait for the promise of the Father which (saith he) ye have heard of me; for John truly Baptized with water, but ye shall be Baptized with the holy Ghost not many dayes hence. John 7. 39. The Spirit was not yet given, because Jesus was not yet glorified. In like manner the Samaritans were con∣verted by the Preaching of the word, and became baptized Disciples of Christ, and yet the Spirit of promise was fallen on none of them. Act. 8. 12, 13, 14, 15, 16. The Ephesians also believed in God after they heard the Gospel of their Salvation, but were not sealed witb the holy Spirit of promise till afterward. Ephes. 1. 13, 14. Agreeable hereunto is that question of the Apostle, Act. 19. 2. Have ye received the holy Ghost since ye believed? we see the persons to whom this question was put were believers in Christ, and Baptized also, and thence it ap∣pears that Baptized Disciples have right to the promise of the holy Ghost. And on that account doubtless, Peter propounded the promise of the gift of the holy Ghost so universally, Act. 2. 38, 39, 40. and accordingly made his Prayer. Act. 8. 13, 14, 15, 16. From all which it appeareth plainly, that persons may be under the workings of the Spirit of God in the ministery of the word, to their illumination and conversion; yea so, as to be brought into a state of Christianity (for Disciples are called Christians Act. 11. 26.) and yet be without the

sealing and confirming Spirit of promise, which is yet more evident from John 14. 16. I will pray the Father and he shall give you ano∣ther comforter, even the Spirit of truth — for he dwelleth WITH you, and shall be IN you; nor is the Spirit here promised, to be un∣derstood of its Miraculous operations, but as it was to be their com∣forter, and a Leader into all truth; and is that Spirit by which Gods people are more signally diversyfied from the World, even the Spirit which the World cannot receive. It is called the Spirit by which Chri∣stians know the things which are freely given them of God, 1 Cor. 2. 22. therefore the Spirit which pertains to Christians generally.

SECT II. That the promise of the Spirit belongs to all Christs Disciples, Male and Female.

That this sealing Grace, or confirming promise of the holy Ghost belongs to Christs Disciples generally, I find some necessity to de∣monstrate; because some, to the intent that at the least they may ex∣clude women from the service of the fourth principle, will not have them included in the pronoune THEM Acts 8. 17. But seeing it will appear that Women have right to the promise of the Spirit equally with men, the objection will vanish. And that they have the same right to that gracious promise, appears by the Prophets and Apostles. Isa. 44. 3. I will pour water upon him that is thirsty, and Floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thy offspring. Joel. 2. And it shall come to pass afterward, that I will pour out my Spirit upon all Flesh — and upon the Servants and upon the hand maids in those days will I pour out of my Spirit. Nothing can be plainer then that this promise belongs to all Christians both Men and Women.

And the fullfilling of it was accordingly. Act. 1. 14. Act. 2. 1, 2. 4, 16, 17, 18, 33. For here we find the first Assembly that received the promised Spirit consisted of men and women, and 2. that they were all filled with the holy Ghost, 3. The Apostle refers to the Prophecy which takes women into the extent of the promise, and tells us that God had now by Jesus Christ fullfilled the same, and 4. That the same should still be made good to Jews and Gentiles as the Lord should call them. Act. 2. 38, 39, 40. To all that obey Christ is this gift given. 5. 32. Because ye are sons, God hath sent forth the Spirit of his Son into your Hearts, Gal. 4. 6. To be related to God as Children gives right to this gracious promise, & we know that in Christ there is neither Male or Female, hath any preference in respect of that relation to God, Gal. 3. 28. 29. It is the Spirit of God which doth witness with our Spi∣rit that we are the Children of God, Rom. 8. 16. and again, he that esta∣blisheth us in Christ, and hath anointed us is God, who also hath sealed us and given the earnest of the Spirit in our Hearts. This is one of the great and precious promises by which Christians are made partakers

of the divine Nature, 2 Pet. 1. 3, 4. And how then any true Christian man or woman, can be denyed a priviledge in the promise, or of the means allowed of God to obtain it, is very hard to imagine. Is not this the unction with the holy one which teacheth Christians all things, or makes all Christs teachings truly efficacious? * 2.71 This is that Spirit of love, power, and a found mind, without which we are but tinkling Cymbals. 1 Cor. 13. 1, 2, 3, 4, 5.

SECT III. Containing a more ample disquisition of the nature of the promise of the Spirit, and of the Churches interest therein, both Gifts, and fruits, to the end of the World. from 1 Cor. 12. 1.

Now concerning Spiritual gifts, Brethren I would not have you igno∣rant.

There was never more need for the Church of God, to seek and search for all those things which God hath promised for her strength and encouragment then now, partly for that her opposers are men of exquisite parts, endowed with all Arts and Sciences, which are not more profitable when used in way of subserviency to the truth, then pernicious when used in opposition thereto: and partly, for that ignorance of what God hath promised for his Churches comfortable subsistance proves a great occasion to Christians, to trust to failing and uncomfortable helps in Ministring the word, and in Prayer. As also because of that specious pretence which some unjustly make to to those Heavenly donations, whereof whil'st Christians are ignorant, they are too often surprized with their pretences.

In this 1 Cor. 12. 1. The Apostle takes care for the Church at Corinth (and in them for all Churches) that they should not be ig∣norant concerning Spiritual gifts, Labouring in three Chapters toge∣ther, to instruct them fully in that point, in several particulars; and First,

By giving them the definition of these gifts of the Spirit. vers. 8. 9. 10. viz. A word of wisdom, a word of knowledge, Faith, Gifts of healing, the working of miracles, prophesie, discerning of Spirits, divers kinds of Tongues, Interpretation of Tongues, which he seems to enlarge Chap. 13. 26. A Psalm, a Doctrine, &c.

2. By shewing that the Church hath a perpetual right to (though not alwayes a like necessity of) all these spiritual gifts. 2 Cor. 14. 1. Desire (or be zealous) after Spiritual gifts. Chap. 12. 31. Covet earnestly the best Gifts. Chap. 14. 39. Covet to prophesie, and forbid not to speak with Tongues.

3. By shewing whereto these gifts do serve; Chap. 14. 12, Foras∣much as ye are all zealous of Spiritual Gifts, seek that ye may excell to the edification of the Church. vers. 31. That all may learn and all may be comforted. Ephes. 4. 12. For the perfecting of the Saints; for the work

of the Ministry, for the edifying of the Body of Christ. &c.

4. By distinguishing of Gifts as they were more or less necessary, gives direction which to prefer in our asking them (yet so as not to forbid the use of any of them, so it might be done with edification) Chap. 14. 1. Desire spiritual gifts, but rather that you may prophesie, vers. 5. I would that ye all speak with tongues, but rather that ye prophesied, for greater is he that prophesieth then he then speaketh with Tongues. He that speaketh in an unknown Tongue, edifieth himself; but he that prophesieth, edifieth the Church.

5. By shewing that all those gifts how excellent soever, or how much soever any man is endowed with them, yet there is a more ex∣cellent way of receiving the Spirit, without which all gifts are as nothing. This more excellent way he refers to the fruits of the Spi∣rit, which he both distinguisheth by its several branches, 1 Cor. 13. 4, 5, 6, 7. compared with Gal. 5. 22, 23. Love, joy, peace, long suffering, gentleness, goodness, faith, meekness and temperance, and also compre∣hends the whole in that excellent grace, charity, 1 Cor. 13. 13.

6. By giving us a certain rule, by which to make judgment, who are indeed those truly spiritual Christians. Chap. 14. 35. If any man think himself to be a prophet, or Spiritual, let him acknowledge the things I write unto you are the Commandments of t••e Lord. For certain it is, every true Prophet or spiritual man, will readily subject to the Doctrine of Christ and his holy Apostles. And on the contrary, those who laying aside the commands of the Lord, hold the traditions of men; or follow the vision of their own Heart, are not Spiritual. But censured as carnal rather by the Apostle. What came the word of God from you, or came it unto you only?

Not to insist upon all these particulars, for that they carry so full an evidence in themselves, we shall propose the point most question∣ed, viz.

That the Gifts of the Spirit, 1 Cor. 12. 1. together with the Fruits there∣of, according to the tenor of the promise made Act. 2. 38. belongs to the Church of Christ, as her right, to the end of the World.

* 2.72 This appears first from the Apostles scope in these three Chapters, viz. From the 12. 13. 14. of the 1. Epi. to the Corinthians; where as it is his designed subject to discourse of the gifts of the Spirit more particularly, so he informs us that God hath set them there, namely in his Church, that is, he hath placed that one Spirit in that one Body, not for a few dayes only, and then to leave her as a body without a Spirit in respect of Spiritual gifts, but to abide there as in his Tem∣ple both by gifts and graces, even the same which Christ by vertue of his Ascention, obtained for her when he ascended on high; * 2.73 which accordingly he gave to his Church for the work of the Ministry, for the edification of the Body till the whole be compleated. * 2.74 The mani∣festation of the spirit is given to every man (i. e.) every gifted man in the Church, to profit withall. — * 2.75 For as the body is one and hath many Mem∣bers,

and all the members of that one body being many are one body, so also is Christ. That is the Church of Christ as she is anointed, and gifted by the Spirit of Christ; * 2.76 And God hath set the members every one of them in the body (even the gifted members doubtless as well as others) as it hath pleased him. And all these have not the same office. * 2.77 But God hath set some in the Church, viz. Apostles Prophets, Teachers, after that miracles, &c. * 2.78 which compared with Ephes. 4. shews the right of the Church to these guifts (without which the names signifie nothing) to be of duration, till we all come to the unity of the Faith, to the mea∣sure, and stature, and fullness of Christ, or the full compleating of his Church. And then, and not till then shall prophesie, &c. (which as but things in part) be done away.

* 2.79 The promise of the Spirit in the extent of it, as made by Christ to his Church maintaines this truth. John 14. 16. I will pray the Father and he shall give you another Comforter, that he may abide with you for ever, namely with the Church throughout all ages; For it were a strange exposition, to restrain this FOR EVER, to the age wherein the Apostles lived, for seeing the Apostles could not perform Chri∣stian duties as they ought, but as the Spirit did help their infirmities, it were very hard that the subsequent Churches, should be put upon these very duties, and yet be deprived of all those Spiritual gifts. 1 Cor. 12. or if she have right to any of them, the asserting her right to some (which I hope none will deny) may by a parity of reason, up∣on consideration demonstrate her right to them all.

That great Apostle Peter, whom Christ intrusted with the publi∣cation of this great promise to his Church, doth not bound it, or any part of the right of it within the limits of that Age, but rather ex∣tends it to the very skirt or last age of the Church of God in this World, even to as many as the Lord our God shall call, Act. 2. 38. Repent, &c. every one of you, and ye shall receive the gift of the holy Ghost. This promise the Apostle takes here, in the sence wherein the prophet Joel had spoken of it, which clearly intends both the gifts and Fruits of the Spirit. Act. 4. 34. great Grace was upon them all, when we consider that passage, these dayes, we shall easily perecive that 'tis not, cannot be meant of a few dayes in the beginning of the Gospel only, but rather that it must be referred to the times of the Gos∣pel, for otherwise how shall all the called of the Lord be concerned in these words, ye shall receive the gift of the holy Ghost for the promise is to you, &c. or who shall tell us how long this promise was to conti∣nue, or where and when it was abrogated. For clear it is, that when we read, of these dayes, the latter dayes, and the last time, as referring to the time of the Gospel, they do usually point at the whole time of the Gospel, as it succeeded the time of the law.

Dr. Taylor takes the promise of the Spirit, Act. 2. 38. to belong to the whole Church throughout all ages, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not the meanest per∣son among you all but shall receive this great thing, which ye observe us to have received. And not only you, but your Children too, not of this gene∣ration

only, sed nati natorum et qui nascentur ab illis. For the promise is to you and to your Children, and to all that are a far off, even to as many as the Lord your God shall call, now (saith he( consider, This gift is by promise not made to the Apostles alone, but to all; to all for ever. * 2.80 After the same manner also he expounds the promise of Christ, John 14. 16. to be of perpetual extent to the Church of Christ to the end of the World.

* 2.81 During all which time, we are sure that the duties in general (and perhaps some difficulties which were not formerly known) once im∣posed upon the Churches, do remain hers to the end of the World. Matth. 28. 29. Teaching them to observe all things whatsoever hav•• com∣manded you, &c. Must the Churches now contend earnestly for the Faith (and that both against old and new errors) must she be the salt of the Earth, the light of the World? Is she bound to Preach the Gospel of the Kingdom to all Nations to the end of the World? must she keep her self in the Love of God, building up her self in her most holy Faith, praying in the holy Ghost? Surely if these duties remain, and that she is still bound as much as ever to suffer for Christ and his truth, it can∣not reasonably be imagined, that God hath recalled his holy Spirit in the gifts or graces thereof from her; who when she had them all, therein had nothing that was superfluous, for the management of the great concerns of the Gospel, but was very needful; we have no reason to think that God will now require the services in general, but he will afford (as occasion requires) the same supplies of grace and gifts. He will not require the same tale of Brick, but he will allow what is needful thereunto.

* 2.82 That the gifts and graces intended by the Apostle, are a portion of right belonging to the Church in every age, appeareth from the na∣ture and extent of the exhortations which she is under to ask or seek for them. Luke 11. 13. How much more shall your Heavenly Father give his holy Spirit to those that ask it, ask and it shall be given unto you, vers. 10. How frequent is the Apostle (in these three Chapters) in his exhorta∣tions to the Church at Corinth, and in them to all Churches, To de∣sire spiritual gifts, to covet earnestly the best gifts, to covet to prophesie; yea and warns them not to despise it, neither yet to forbid to speak with Tongues (which is generally the least useful of all gifts) now to what purpose is all this, if these gifts in the very right of them be tak∣en away? I hope no man will say these exhortations are useless to us, or that it is unlawful to ask these gifts least in so doing he exclude Charity also, for they are so lincked together in the same exhorta∣tion, as that we cannot null one part of the exhortation, but the other will be endangered. Follow after Charity, and desire Spiritual gifts; and rather that ye may prophesie 1 Cor. 14. 1, Now if it be allow∣ed that the Church of God may pray for the promised Spirit, and ask and follow after the best of Spiritual gifts, and chiefly that of pro∣phesying; then it followes against all contradiction that that promise and those gifts of the Spirit are her undoubted right; which conside∣ration alone is sufficient to satisfie all doubts that may arise in our hearts about this matter.

* 2.83 To say nothing of those lively witnesses which God hath raised up, in many ages and Nations since Christ, in whom many excellent gifts and graces of the Spirit of God hath appeared. We will consider whe∣ther the Church of God even in this age, hath not had some share in the promise of the Spirit, both gifts and graces; for the latter, I sup∣pose it is not questioned. And yet should the fruits of the Spirit which now appear, be strictly considered, and compared with the graces of the first Christians, it might peradventure put us to as great a pause, what to affirm herein (considering how we are apt to admire what we have not seen, and to overlook the imperfections of those whom we so admire) yet it would be dangerous thence to conclude, either that we have not the Spirit of grace, or that it doth not of right be∣long to us: Doubtless we should rather use it as a provocation, to cry mightily to God for an enlargment of what we have received in that behalf.

And as I intend not to boast of the gifts of any (for there is no cause why I should) yet I may safely conclude the Spiritual gifts received by Christians in this age, are far more then I can here recount, nor may this poor Island vie with all Churches in the World beside, in respect of Spiritual gifts. Nevertheless we will not deny what God hath done for her this way. How many have been endowed with a word of wisdom, or a word of knowledge * 2.84 (which serves for the further explication of Christian Doctrine, or delivering excellent truths under parables or apt Metaphors) and that meerly by the gift of God, having otherwise no faculty or capacity more then others, but abundantly short therein of the most of their Brethren! sure in this the gift of God hath made the difference, seeing education, and many advanta∣ges are often found on the part of those Christians, who though truly pious, have no ability that way, albeit they greatly desire it. We see the wisdom of this World made foolishness in our dayes, and the fool∣ish things of this World enabled to confound the wise and prudent; yea out of the mouth of very Babes in comparison, hath God ordained strength that he might still the Enemy.

The gift of healing, is not wholly taken away, if we dare believe our Eyes, or the persons who have been restored to health very sud∣denly, at the earnest Prayer of Faithful men, and often times in the use of that ordinance James 5. 14. Is any sick among you, let him call for the Elders of the Church, and let them pray over them, anointing them with Oyl in the name of the Lord. And the Prayer of Faith shall save the sick, and the Lord shall raise him up: would the Lords people wisely and holily observe this precept, they should doubtless see more then yet they have seen of his power and goodness to his Church in the use of this ordinance, for the precept being perpetual, and a gracious promise annexed thereto; There wants only judgment and faith on our part, to render it effectual, for he is faithful that hath promised. Howbeit the truth is that Miracles are rarely found, yet from what mine Eyes have seen, and from what I have heard by report from some, whom charity will not suffer me to think would affirm an untruth, I may

not say (as some) they are not at all to be found. It is enough to me that God hath no where said that he will not work them, but on the contrary hath laid a bar against our forbidding them. Forbid not to speak with Tongues. And it is considerable which Dr. Taylor observes out of Irenaeus, * 2.85 that after the death of all the Apostles, miracles did conti∣nue even till his time, yea the greatest instance of miraculous power et fra∣ternitate saepissime propter aliquid necessarium, &c. when God saw it necessary and the Church prayed and fasted much, they did miraculous things, even of reducing the Spirit to a dead man.

Now concerning that kind of prophesying which the Apostle here intends, viz. A speaking by a gift received from God to edification, exhortation and comfort, cannot be denyed to be graciously given to many, who considered without respect had to Gods special assistance, have no manner of capacity to speak in the presence of an auditory at all: this is the clearliest seen, in such places where poor labouring men, and Servants, are by Gods grace made very useful instruments to instruct others, and that by publick preaching, in things pertain∣ing to life and Godliness. And whether men will beleive this to be the work of God or no, yet such as have had frequent occasion to ob∣serve these things, must ascribe these things to a more then ordinary gift from God. True it is great have been the mistakes of many in this case, and many have boasted of a false gift, and run into some extreams as if it were not necessary to give our selves to study, and to diligence in reading for our furtherance in the work of the Ministry; But this need not seem strange, for even in the Church at Corinth (where none question but many had the gifts of the Spirit) was found no small disorder, or confusion through want of discretion in the exer∣cise of their gifts; as appears by the Apostles directions to them to avoid such inconveniencies.

* 2.86 Lastly, we do not find any thing in the word of the Lord, which should preswade us to think that the promise of the Spirit in any part of it is abrogated, and why men should think so, or despair of ever seeing the Church enriched with any of them, only because they see so small an appearance of them, I conceive no reason can be shewed. Now the word of God is so far from perswading us to think these gifts are taken away from the Church by God, that (as we have shewed) it perswades us to follow after both the Fruits and gifts of the Spirit; yea to covet them earnestly; and shews they may continue till that which is perfect be come 1 Cor. 13. 8. 9. Cba∣rity never faileth, but whether there be prophesies they shall fail, whether there be Tongues they shall cease, whether there he knowledge it shall vanish away, for we know in part, and we prophesie in part, but when that which is perfect is come, THEN that whieh is in part shall be done away. Now here we have a plain determination of this great question; how long the Church of Christ hath right to the gifts of the Spirit, or to those spiritual gifts the Apostle had been speaking of?

The Answer is, when that which is perfect is come, and then they shall all fail and vanish away, or be of no further use to the Church,

for no other kind of failing can be meant here: or if it should be said, that they have failed ever since the Church had them not, I might answer, that after that manner love or Charity hath too often failed also.

SECT. IV. Answereth two Objections, against that which we have said.

Obj. There be two things especially objected against that which we have said, and first, If the promise of the Spirit do thus belong to the Church, then this will follow, that the Doctrines delivered by such gifted men must pass for oracles of truth, being delivered (as will be pretended) by the Spirit of truth whose property is to lead into all truth. And thus every extravagant and impertinent discourse will be intitled to the holy Spirit. And hence it is con∣ceived also that the decrees of Synods having (as they pretend) the holy Ghost are Infallible; others have adventured to ascribe the like infalibility to their private writings.

Answ. But we answer, first, That supposing men were now as undoubted∣ly gifted with the Spirit as the Corinthians were, yet it is certain, such gifts do not argue the infallibility of him that hath them, for then all the gifted Brethren at Corinth had been Infallible, which yet we know they were not. Witness their great disorder in using them, as also the Apostles rerfering what they said to examination, or Judg∣ment. 1 Cor. 14. 29. And tells us of gifted persons in general that they see but in part, or darkly, as it were through a Glass, so that In∣fallibity is not to be pretended by them. Nor is it to be imagined that a spiritual gift, in respect of that prophesying which is only to edification, ex∣hortation and comfort, is to be understood, of any immediate revelation; this prophesying is opposed to signs (or miracles) therefore this prophesying to edification exhortation and comfort is not Miraculous in respect of any fur∣ther verity then what was before; But rather ought to be understood of a raisedness of Spirit, or enlargedness of Heart in the speaker to comu∣nicate his knowledge in the Scriptures, for the comfort of others; and therefore are those that have received this gift tyed to Gods ora∣cles as the rule of their discourses 1 Pet. 4. If any man speak let him speak as the oracles of God. and Paul teacheth even these Prophets, that the word of God came not out from them, but that they were to acknowledge the things which were written to them to be the word of God. 1 Cor. 14. ult. so that there is no danger of entituling all that is said by such men, to the Spirit of God, any more than of those who Preach without any pretence to such gifts of the Spirit: nor is there any necessity that such men fall into the impertinences objected, seeing they are to consider what they say, and to speak as the oracles of God.

Obj. This doctrine that miracles are not ceased, is asserted by the Papists, and

they pretend to have had them done among them in every age, and hence they urge, that they only are the Church and their decrees Infallible, &c.

Answ. 1. That the Papists should have miracles wrought among them in every age since Christ cannot be, seeing they have not had a being so many ages in the World, but of this hereafter.

2. We are taught of God not to regard any false Prophets though they shew a sign or a wonder, and the thing come to pass also, Deut. 13. 1. fo. 7. for God sometimes doth try his People, whether they will cleave to him. Many workers of miracles will be found to be workers of iniquity in the day of Judgment, Matth. 7. 22. Though a man could remove mountains, and have all knowledge he may be no∣thing: gifted men may perish, while they preach to others, and the truth of the Church is not proved by gifts, but by Doctrine, as here∣after we shall further shew; yea we are foretold that Satan shall come with all signes and lying wonders, God permitting him to cause fire to come down from Heaven in the sight of men, to deceive those who obey not the truth when it hath been graciously tendered unto them.

And though we do not doubt but the promise of the Spirit, both Gifts and Fruits pertains to the Church to the end of the World, yet we may observe that even then when she had the fulness of these Gifts, there were False Apostles, deceitful workers, transforming them∣selves as the Ministers of righteousness, and seemed to excel the Apo∣stle himself in excellency of speech, &c. 2 Cor. 11. 13. So that we are in no wise to judge of the goodness of the cause of this or that particular sort of men professing Christianity by the excellency of their Gifts, but by the soundness of their Doctrine, insomuch as if Paul himself should preach contrary to the truth of the Gospel, he is not to be received for all his Tongues, Gifts, &c. but to be Anathe∣matized. So that it will be impossible for the Papists to prove the truth of their Church by Miracles, much less by a specious pretence to them only.

SECT V. Prayer with laying on of hands is the way, allowed of God, for all Christians to seek for the promised Spirit, as well in respect of the sanctifying graces, as the extraordinary gifts thereof.

This shall be plainly demonstrated (God willing) in every parti∣cular, and first from Act. 8. 14. 15. 16. 17. For when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John, who when they were come down, prayed for them that they might receive the holy Ghost — then laid they their hands on them and they received the holy Ghost. Now for the better understanding this place, it is meet to consider that such as pray to God for any thing, absolutely, should know assuredly that the thing is attainable, as knowing it to be the Will of God they should pray for

that very thing which they so desire of him, as in the case before us the Prayer is such, as indeed it ought to be without doubting when we ask of God those gifts which he hath promised James 1. 5, 6, 7. If any of you lack wisdom let him ask of God — but let him ask in Faith nothing wavering — for let not that man think that he shall receive any thing of the Lord. But if by the holy Ghost in this place, we should understand the extraordinary gifts only, viz. Tongues, miracles, &c. then certainly the Apostles had no ground to pray for all those thou∣sands which were baptized at Samaria both men and women, that each individual should receive the extraordinary gifts of the Spirit, nor perhaps any particular person among them all, seeing the pro∣mise of the Spirit in that respect, is not made to this or that man or woman by name, and consequently here was no ground for the Apo∣stles to pray for them absolutely and believingly, for that very thing which they particularly prayed for: seeing it is evident, that not all the Members of a Church, but rather very few are chosen to be Pro∣phets, workers of miracles, &c. 1 Cor. 12. 11. 29. 30. Have all the gifts of healing? do all speak with Tongues? do all interpret? No, but the self same Spirit dividing to every man severally as he will. And there∣fore here could be no such laying on of hands practised as some ima∣gine, viz. for extraordinary gifts only. For though it be very true, that God did sometimes give such gifts in the way of Prayer with laying on of hands, yet it doth not at all follow that that was the onely end of that service, any more then that because God sometimes attended publick Prayer in the Church, and Preaching the word with the pouring out of such gifts, therefore the proper end of Prayer and Preaching, was for the receiving the extraordinary Gifts of the Spi∣rit only.

Nor will Act. 19. 6. prove that there ever was such a thing as lay∣ing on of hands for extraordinary gifts only, for still we must distin∣guish between that which is an extraordinary effect only, and that which is the general and undoubted end of any service. The reasons even now mentioned, forbid us to say that Tongues, miracles, &c. was the precise end of laying on of hands Act. 19. 6. because the service was Universal; and not pertaining to this or that Disciple only. And let it be seriously considered, that had the Apostle found at Ephesus twelve hundred, instead of twelve who had not received the holy Ghost since they believed, ought he not to have done the same for them all that he did for these twelve? surely we have no reason to think otherwise, seeing the questions propounded are of equal con∣cernment to all that they were to any one of them. Have ye received the holy Ghost since ye believed? And again, to what then were ye Baptized? But who can imagine that such gifts as tongues, miracles, &c. should belong to each individual Disciple, yet Paul laid his hands upon them all.

And whereas it is supposed by some, that Paul in this place, and Peter and John Act. 8. imposed hands, to work miracles for confir∣mation of the word, this is a very great mistake. 1. Because the

word had already been confirmed by miracles at Samaria by Philip, for it is said that Simon wondered beholding the miracles which were done. And there was also a Church settled at Ephesus long before Paul came this second time to that City. Act. 18. 18. to 28. And 2. we know miracles are not for them that believe but for them that believe not, there was therefore no necessity for miraculous gifts to confirm the word to these persons who were believers, and as such had this service of Prayer and laying on of hands performed to them.

Neither is their opinion to be allowed, who would have hands im∣posed only upon some few persons at Samaria, for there is the same reason to believe they all had hands laid on them, as that the Apo∣stles prayed for them all; and sith the holy Spirit was fallen on none of them, who can think that the Apostles would exclude the great∣est part of them, in their prayer to God for the pouring out his ho∣ly Spirit upon them. Had not Peter preached this Doctrine, Repent and be Baptized every one of you, &c. And ye shall receive the gift of the holy Ghost? For the promise is to you, &c. Act. 2. 38. and would he that extends the promise in his doctrine to every one that is Baptized, now restrain it in his prayer and laying on of hands from any one of them? surely this is not to be conceived.

And forasmuch as the Vniversality of this practice of Prayer and laying on of hands being evinced, is of such convincing importance, that even thence it will follow, that it was no temporary service, or of particular concern to some Disciples more then others, but a service for the comfort of all Christians equally, and of perpetual use in the Church of God. I will therefore proceed to enquire a little into the Universality of this practise, from this one instance of it, Act. 8. es∣pecially.

It will easily appear that many thousands both men and women, were in the practise of this service of Prayer and laying on of hands, at Samaria. For it is said that Samaria received the word of God, and that there was great joy in that City, which words implie that the gene∣rality of the Citizens was converted to the Faith by the Preaching of Philip, as also for that we hear not of so much as one person, who op∣posed himself against the Doctrine which he preached; no, not so much as Simon the Sorcerer, for 'tis said that he also believed. Yea, there is the same reason to believe that the City generally was con∣verted by Philip, as that they had before, been deceived by Simon Magus; For as it is said vers. 9. He Bewitched them, and that to him they had regard, from the least even to the greatest of them, vers. 11. So on the other hand it is said, vers. 5. Philip went down to Samaria and preached Christ to them, i. e. to the Citizens generally. And then it is said vers. 6. That the people with one accord gave heed to those things which Philip spake. Hearing and seeing the miracles which he did. And it is further added that when they believed — they were Baptized both Men and Women. Yea Simon himself also believed and was Baptized vers. 13 Thus we have not only a general account of the conversion of this

City, but the same also sufficiently explained. For this general, Sa∣maria received the Word, is interpreted, of the people with one accord, and the very sex distinguished, both men and women. And then,

Upon those very persons it is said, (without the least intimation of any manner of exception) that the Apostles laid their hands on them, after they had prayed for them that they might receive the Holy Ghost, and also that they did receive it, v. 14.

Wherefore now let us suppose that the City of Samaria did afford but one hundred thousand Inhabitants capable of Instruction, if then I allow one moiety as unconverted (which yet cannot well be suppo∣sed) yet I find fifty thousand Disciples in this City, Believing Bapti∣zed, and under Laying on of Hands: and therefore do conclude the service of prayer for the promised Spirit with Imposition of Hands, was not a Temporary service and of particular use to some Disciples only, but of perpetuall use for the comfort of the whole Church.

To this Church we may well joyn the Church at Jerusalem, which consisted of many thousands, from whom Peter and John was sent to Samaria, and it were impious to think that those Apostles would now innovate, or set up a new service in that Church, which was not re∣ceived in the Church which sent them thither. No, the contrary is evident for Laying on of Hands is enumerated among the principles of the Doctrine received by the Church at Jerusalem, Heb. 6. 2. who is worthily to be esteemed a pattern to all Churches of Christ to the end of the World.

Of no small weight is that place, 2 Tim. 1. 6. where we find Timo∣thy that man of God, under the Imposition of Hands for the common gifts of Gods Spirit; namely Love, Power, and a sound Mind, and this Administred by Paul alone; whereas the Imposition of Hands by which he was Ordained was performed by many, or at least by more then one, viz. By the Presbytery, 1 Tim. 4. 14. The former being clearly distinguished from the Later, in three respects, viz. 1. By the Persons performing the service (as is shewed) 2. By the end of the services, the first being for that only which is common to all Saints, as Love, Power, &c. The other a gift of Office which he must not neglect, &c. 3. From the scope of the Apostle in these places respectively, for in, 1 Tim. 4. from vers. 11. to the end of the Chapter, Paul is clearly in hand with the matters of Timothie's Office. These things command and teach. Give attendance to Reading, Exhortation and Doctrine. — Take heed to thy self and thy Doctrine, and therefore very suitable to exhort him in this place to diligence in the exercise of the gift which was gi∣ven him by the Laying on of the Hands of the Presbytery. But in, 2 Tim. 1. 6. He speaks to him of things common to every Christian man or woman from vers. 1. to 13. Exhorting him to bear up against temptation; encourageth him not not to doubt that his faith was un∣feigned; exhorts him not to be ashamed of the testimony of the Lord, and to consider that God hath not given his people the spirit of fear but of power, &c. And therefore very fitly did he put him in mind of that Blessing of the Spirit which he received in Prayer, with

Laying on Hands, for the Grace of Love, Power, and soundness of Mind. See more in our Defence.

SECT VI. A particular Consideration of, Heb. 6. 2.

It is generally acknowledged by Christians, that the Laying on of Hands in, Heb. 6. 2. is a principle of the Doctrine of Christ, and a part of the foundation there mentioned; and indeed, it being a Rela∣tive as well as the other five particulars, can have no other Ahtece∣dent assign'd then they, and therefore these six principles do consti∣tute one intire form of Doctrine, and is that form of Doctrine, or form of sound Words, to which the main body of Christian Doctrine is re∣ducible, and ought to be obeyed from the heart, by all that enter in∣to the profession of Christian Religion, Rom. 6. 17.

But then it is doubted by some whether the Laying on of Hands, Heb. 6. 2. be that which was practised, for the gift of the Ho∣ly Spirit, on Disciples presently after Baptism, or some other? Now that it is that, and no other, we shall plainly demonstrate. And sith there are three sorts of imposition of hands pretended especially, be∣side this for the promised Spirit, we shall shew that it cannot be any of those, and therefore must needs be the other.

The laying on of hands conjectured at, are either. First, That for or∣dination of offices. Secondly, laying on of hands for extraordinary gifts only: and Thirdly for healing the sick. But as for the second here pretended, we have already shewed that there is no such thing, as imposition of hands for extraordinary gifts ONLY, nor ever was, it being a thing wholly out of the reach of mans understanding (without a miracle) to determine on what person man or woman, hands ought to be laid for such an end, seeing extraordinary gifts were neither necessary nor fitting for all, and intended by God himself but to a few, and those only known to him.

That the laying on of hands Hebr. 6. 2. should be that on the sick, is no way congruous to truth or reason, for how should this be one of the first principles of the oracles of God and milk for Babes, seeing it is more blessed to believe without a miracle then with one, and those who would not believe unless they saw them, are upbraided because of the hardness of their Hearts? John 4. 48. Again, that laying on of hands to heale the sick, if necessary, yet is prerequisite to faith, signes being for them which do not believe, and not for believers, as Paul teacheth 1 Cor. 14. 22. But the laying on of hands Heb. 6. 2. is subsequent to Faith, yea it follows Baptism, and that as it takes it's place in the or∣der of the principles of Christs Doctrine. Moreover laying on of hands to heal the sick, is most proper (if it do not only pertain) to them that are without, or not of the Church. But laying on of hands Heb. 6. 1. 2. is part of that milk of the word which belongs to those who are Babes in Christ- Hebr. 5. 12. As touching sick persons in

the Church of Christ, they are not bid to have hands laid on them, but are exhorted to send for the Elders of the Church, that they may pray over them anointing them, with Oyl in the name of the Lord.

The imposition of hands Heb. 6. 2. cannot be that which is used in the ordaination of Officers, because, The first priciples of religion, are necessary to the beginning of a Christian man, and consequently cannot be here meant of any other imposition of hands then that which is of an equal concern to all Christians; otherwise it would follow, that the principles mentioned Heb. 6. 1. 2. belong more to one Christian then to another, and this is the way to destroy them one by one, till none were left remaining; If therefore men have any desire to have the particulars of this form of Doctrine Heb. 6. 1. 2. preserved, let them be consistent with themselves; and teach them to the Babes in Christ, and particularly this principle of laying on of hands, let them not remove it out of its place, it is joyned to Bap∣tism, or follows next in place to it, and was so practised Act. 8. Act. 19. as we have shewed. But because I shall have occasion to speak further of this principle in our Defence of Christianity, &c. I shall conclude this Section with the recital of Dr. Jer. Taylor his testi∣mony concerning the point in controversie, and particularly, touching the exposition of that text Heb. 6. 2.

This Auther having shewn the original of the practise of laying on of hands from Christ, and the practise and exercise of it in the Apostles, and first converts in Christianity, comes in the next place to observe,

* 2.87 That this is established and passed into a Christian doctrine, the warranty for what I say, is the word of Saint Paul Heb. 6. 1. 2. Where the holy rite of confirmation is expressed by the ritual part of it [imposition of hands] and is reckoned a Fundamental point 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not laying again the foundation of Repen∣tance from dead works, and of Faith towards God, of the Doctrine of Baptisms and of laying on of hands, of the resurrection of the dead, and of Eternal judgment.

Here are six Fundamental points in Pauls Catechism, which he laid as the Foundation or beginning of the Institution of the Christian Church,

and amongst these, imposition of hands is reckoned as a part of the Foundation, and therefore they who deny it, digg up Foun∣dations.

Now, that this laying on of hands, is that which the Apostle u∣sed in confirming the Baptized, and invocating the holy Ghost upon them, remains to be proved. Absolution of penitents cannot be meant here, not only because we never read that the Apostles used that Ceremony in their absolutions, but because the Apostle speaking of the Foundation in which Baptism is — There needed no absolution but baptismal. For they and we believing one Baptism for remission of sins, this is all the absolution that can be at first, and in the Foun∣dation.

The other was secunda post naufragium tabula. It came in af∣ter, when men had made shipwrack of their good Conscience, and

were, as St. Paul saith, unmindful of the former cleansing.

It cannot be meant of Ordination, and this is also evident, 1. be∣cause the Apostle saith he would thenceforth leave to speak of the Foundation, and go on to perfection, that is to higher Misteries. Now in Rituals of which he speaks there is none higher then Ordi∣nation. 2. The Apostle saying he would speak no more of laying on of hands, goes presently to discourse of the Mysteriousness of the Evangelical Priesthood, and the honour of that vocation, by which it is evident he spake nothing of Ordination in the Catechism or narrative of Fundamentals. 3. This also appears from the context, not only because laying on of hands is immediatly set after Baptism, but also because in the very next words of his discourse, he does enumerate and apportion to Baptism, and imposition of hands their proper and propounded effects. To Baptism illumination — And to confirmation he reckons tasting the Heavenly gift, and being made partaker of the holy Ghost, By the thing signified declaring the sign, and by the Ministration the Rite.

Upon these words Chrysostome discoursing sayes. That all these are Fundamental Articles, that is, that we ought to Repent from dead works, to be baptized to the faith of Christ, & be made worthy of the gift of the spirit, who is given by imposition of hands: and we are to believe the resurrection and Eternal Judgment. This Catechism (sayes he) is perfect, so that if any man have Faith in God, and being Baptized is also confirmed, and so tasts the Heavenly gift, and partakes of the holy Ghost, by hope of the resur∣rection, tastes of the good things of the World to come, If he fall away from this State — digging down and turning up Foundations, he shall never be built again, he can never be Baptized again, God will not begin again, &c. He cannot be made a Christian twice.

This is the full explication of this excellent place, and any other way it cannot be reasonably explicated — I shall observe one thing more out of this Testimony of St. Paul. He calls it the Doctrine of Baptism and laying on of hands. By which it does not only appear to be a lasting Ministery, because no part of the Christian Doctrine could change or be abolished, but because also it appears to be of divine Institution. For, if it were not, St. Paul had been guilty of that which our Saviour reprooves in the Scribes, Pharisees, and should have taught for Doctrine the commandments of men, which because it cannot be supposed, it must follow that this Doctrine of — im∣position of hands is Apostolical, the Argument is clear and not easily to be reproved.

Thus far Dr. Taylor.

SECT. VII. Answereth certain objections about the supposed non agreement between the Apostles, and the present Baptized Churches, concerning imposition of hands in respect of lawful Authority to perform it, and the power of com∣municating blessings in the Ministration of it.

Some there are who conceive that those who imposed hands in the Apostles dayes, did it not by virtue of their Ministerial authority but as they were gifted persons only; and that they had power to give the holy Ghost, &c.

1. The grosness of which mistake is sufficiently detected, by con∣sidering that though Philip was a person extraordinarily gifted, and wrought many Miracles, yet he did not perform the service of Prayer with imposition of hands, on the Samaritans, and yet he could not be ig∣norant either of the extent of the promise of the spirit, or the means to obtain it. Nevertheless, he leaves this to be done by such whose Ministry did more fitly impower them to that end Philip being only a Deacon, and that only pertaining to the Church at Jerusalem; had no ordinary vo∣cation to constitute the Church at Samaria: Nor did the Church at Jerusalem send to him to do it, but sends Peter and John, who were Stewards of the mysteries of God to perfect that which was lacking to their settlement. Now sith God did not lead Philip, by immediate directi∣on to impose hands (which he might have done, had he pleased, as he did the like at another time. Act. 22. 15. 16.) It is apparent the Service of Prayer with laying on of hands belongs to those, who have Authority as Ministers (and not only a Liberty as gifted persons are supposed to have) to perform it ordinarily.

2. For any to affirm that the Apostles had power to give the holy Ghost, either by laying on of hands or otherwise, is very unadvised, and dangerous. As if it was committed to them to give the Gifts of Tongues, prophesie, miracles, &c. When they could not tell whom the Lord had chosen to be a fellow Minister with them Act. 1. 24. For seeing they knew not the hearts of men, how should they com∣municate gifts to them? would the holy Ghost place his gifts where they thought fit? Or that all that they laid their hands upon, received such Blessings as gifts extraordinary, can never be demonstrated, we never read that Timothy had extraordinary gifts, and yet Paul laid his hands upon him, and he received (so far as we read) only the Spi∣rit of Love, Power and a sound mind. That the Spirit is free and blow∣eth where it listeth is evident. Jobn 3. And that it is Christs pecu∣liar to Baptize with the holy Ghost is plain enough. Matth. 3. That it is God that gave the holy Ghost to such as obeyed him, is affirmed by Peter, Act. 5. That the Apostles had power to give the Holy Ghost was the dreadfull errour of Simon Magus, Act. 15. 16. 17. Yea, reason tells us, that he that askes a blessing gives it not, but the Apostles only did pray to God, for what they knew he had promised to give his

people. We may as well say that the Apostles did give or commu∣nicate all the Graces of the Spirit, as Meekness, Goodness, Tempe∣rance, Faith, Charity, &c. as to think that they communicated the extraordinary Gifts: Seeing it is certain they prayed earnestly, that the Saints might be filled with all those Blessings abundantly; but none are so weak to say this, therefore they should not say the other.

3. For any to stumble at Prayer with imposition of hands, because performed by us, argues no great discretion, but much weakness. For whiles they allow Christ hath a Church on Earth, they must al∣low she hath authority from him to dispence the Mysteries of the Gospel. And I marvel in my heart how men should think it so great a matter for a poor Messenger or Elder in the present Baptized Chur∣ches, to pray for the young Converts, that they may receive the Spirit of Promise, by which they must be sealed to the day of Re∣demption, Ephes. 4. 30. And yet think it no high, but a necessary thing, for the same men to impose their hands in the Ordination of all Officers in the Church. Indeed the least of these Services are very solemn, and great undertakings; and who is sufficient for these things? Only, let us not mock God, whiles under a pretence of mag∣nifying his Ways, we despise him in his faithful Ministers, whom he hath made Stewards: And let us not make the Ordinances of Christ greater or less than we ought to do, and particularly this of Imposi∣tion of Hands; least whilst one says how doth your laying on of hands agree with the Apostles? Another may say, how doth your Preach∣ing, and Praying, and Baptizing agree with what the Apostles did? And thus unless you could fetch the Apostles back from the grave, you will have none to serve you in the gracious Services of the Gospel.

4. As for that importune demand, what command have you for laying on of hands? It is answered, by a just retorting; What com∣mand have you to impose hands upon Elders and Deacons? or shew us an example where hands were imposed upon Elders, if you can. Yet are these things plainly enough delivered to us in the Word of God, the Scriptures.

And sure we may easily understand, that Peter and John had good authority to impose hands on the Samaritans, and Paul on the Ephesi∣ans, and upon Timotheus. Nor is it rational to think, that they did at any of these times, go preposterously and put their hands upon the Disciples without telling them the meaning of it, and what they might expect at the hands of the Lord in that solemn service. And if we believe they did instruct the Disciples in this matter, as it's evident from Paul's discourse with the twelve Disciples at Ephesus they did; then we find it was taught, and therefore justly called a Principle of the Teaching of Christ. And if it were taught (as that cannot be denyed) then the Disciples did either believe the Doctrine

of laying on of hands, or act in it without faith; not the later, fo•• then God had not approved it, because without faith our service•• are little acceptable: Heb. 11. But God did accept this service wit•• as great tokens of his approbation, as he gave to any other servic•• performed by the Apostles. And sith it may conduce somewhat to th•• reputation of this long neglected principle of Christian Doctrine, w•• shall here give the Reader notice, that it is not only found in the Sa¦cred Scriptures as hath been shewed, but the antient Christians did religiously observe it; which shall be demonstrated in our Defence of the fourth Principle of Christs Doctrine in the latter end of this work, if God permit.

CHAP. IV. Of the Segregation or gathering together of the Church of Christ from the residue of Mankind, and the separation necessary to be made in order thereunto.

* 2.88 AN Holy Separation of those that fear the Lord is so necessary, that the Worship of God in a Church way cannot be truly cele∣brated without it: And therefore was it decreed by the Holy God from the beginning, even as soon as sin had entred into the World, and actually made by God himself among the Angelical powers, who having sinned were not spared, but thrust down from their society with the Blessed Angels, 1 Pet. 2. 4. Jude ver. 6. Job 4. 18. And as this was done in Heaven, even so hath God resolved it shall be done on Earth, Gen. 3. 15. I will put enmity between thee and the Woman, and between her seed and thy seed. For this place is not so to be referred to Christ warring against Satan, but that the faithful people of God are here understood to be the seed of the woman; and the generations of wicked men are taken for the Serpents seed; between whom God hath unalterably decreed an enmity or non-agreement. And like as it is impossible for Christ and Satan to be at peace, even so those under the conduct of those Leaders are irreconcileable also; at least till they be subdued or overcome by the power of the opposite party. How timely this enmity appeared, is known in the case of Cain and Abel, the Controversie between whom being for the cause of Reli∣gion; Cain slew his Brother Abel, and wherefore slew he him? because his own works were wicked, and his brothers righteous, 1 John 3. 12. For by faith Abel offered a more acceptable sacrifice than Cain, Heb. 11. 4. And this enmity is found in these two distinct seeds to this day.

But here it is to be observed, that the enmity we speak of, on the part of the righteous Seed, is not, neither ever was, against the persons of wicked men; neither indeed can be, seeing Christ Jesus the head of the Holy Seed, expresly commands them to love their Enemies, and gave the most ample exposition of this Precept, in that whiles we were Enemies, he in love to our Souls, died for us. But as Christ, so those that are his, do, and must maintain the enmity decreed by God against the wicked as they are Satans off-spring, or as they are wicked; or to speak it better, against their wickedness, Psal. 101. 3. I hate the works of them that turn aside, saith David: And Jude requires this, That Christians should hate the garment spotted by the flesh, Jude 23. And our Lord commends that Church, Rev. 2. 6. which hated the deeds of the Nicholaitans, as the thing which him∣self hated. But on the other side, the enmity is both against the works and the persons of the righteous for their works sake, as is shewed above, and as dreadful experience hath shewed throughout the Ages past, as well as at this very day. As God thrust down the Evil Angels from society with the Holy; even so here also on Earth, he thrusts Cain out from his presence, and separates Adam's Family from him, as a person unfit to associate with such as feared him, and served him in truth. * 2.89 And it is hence very observable, that the first separation we read of, is made between persons acknowledging the same Deity; for Cain did not worship an Idol, but his Errour was in this, That he did not with sincerity and faith perform his devoti∣on to the Lord, even that same Lord, who to this day commands his faithful ones to withdraw from such as have a form of Godliness, when they deny the power thereof, and especially when the Spirit of persecution appeareth in them.

Now we find that this Separation begun thus by the Authority of God himself, was maintain'd with so great exactness between these two Seeds, that it became unlawful for them to joyn together so much as in Affinity or Marriage, which doubtless was so ordered, for this cause especially, that the occasion of Idolatry or false Worship might be cut off; and indeed it is propounded as the Reason of the Law which God gave to Israel in that case, Exod. 7. 3, 4. Neither shalt thou make Marriages with them, &c. For they will turn away thy Sons from following me. And when God came to punish the sins of the old World, this sin of not keeping up this Separation, decreed by the Lord, is mentioned as one of the crying evils which procured that general destruction, for the defection was general, as it is written, All flesh had corrupted his way upon the Earth, Gen. 6. 12.

SECT. II. Of the Prosecution of this Holy Separation in the New World,

After God had assuaged the Flood by which he drowned the Old World of ungodly men, he made a Covenant of Grace and Righte∣ousness with Noah and his Sons, Gen. 9. And presently we find Cham one of his Sons fall to iniquity, and thereupon a Prediction with an Execration goes out against him, and the Generation of the Wicked with him: As also a Blessing is pronounced upon Sem, as one actu∣ated by the Spirit of Wisdom and Goodness; and a Prophesie of Mer∣cy and Truth made to his Posterity, who whilst they walked in his steps, bore up the profession of true Faith and Godliness, between whom, and those of Cham's wicked Off-spring, a Religious distincti∣on and separation is established in the New World. And though I find Josephus to be of opinion, that Cham was not under the Execra∣tion of his Father Noah, but his posterity only; yet the contrary is as apparent, as that the Blessing pronounced in the case of Sem, did not only extend it self to Sems Posterity, but first of all to himself, as the place being diligently read, Gen. 9. 25, 26, 27. will make e∣vident.

We have indeed a very short account of the state of Religion from Noah till Abrahams time, or till the time that he was called of God, Gen. 12. 1. &c. about which time there was a general decay of God∣liness, even Terah himself, Abrahams Father, being now fallen to I∣dolatry, Josh. 24. 2. Wherefore God himself, by an express com∣mand separates his Servant Abraham from the false Worshippers, or the Servers of Idols in that Age, leaving them as a Generation which had broken his Covenant; and now renews and augments his Covenant in sundry respects with Abraham, and with his Seed accor∣ding to the flesh, in the Line of his Son Isaac, separating them from other Nations, as it is written, Levit. 20. 24. I am the Lord thy God, which hath separated you from other people. Not only a Nation distinct from other Nations, but more especially in respect of those Laws of Religion, which he had given them as the way to hold forth the Light of Truth to others, Deut. 4. 6, 7. Behold I have taught you Sta∣tutes and Judgments, &c. Keep therefore and do them; for this is your Wisdom in the sight of the Nations, which shall hear all these Statutes, and say, Surely, this great Nation is a wise and understanding People; for what Nation is there so great that hath God so nigh unto them — And what Nation — hath Judgments so Righteous as all this Law which I set before you, &c. These Statutes (especially which concern'd the Wor∣ship of God) they were to observe even then when they were in Cap∣tivity, or dispersed among other Nations; and upon this occasion, as some were enlightened, so others were exasperated against them, Ester. 3. 8. There is a certain People (saith Haman) dispersed and scat∣tered abroad among the people in all the Provinces of the Kingdom, and their

Laws are divers from all people, neither keep they the Kings Laws, &c. meaning doubtless in things relating to God only, Dan. 6. 4, 5. For there was no errour found in Daniel, being faithful to the King, so occa∣sion was sought against him concerning the Law of his God, wherein and by which he was separated from the vanities or Idolatries of the Nation, where yet he was a great Officer and good Subject under the King.

This separation of the Israelites from other Nations continued to the coming of Christ, but not with that purity at all times, as the na∣ture of that Constitution or appoyntment of God required; for they did greatly (and many times) corrupt themselves; yea to such a de∣gree of Apostacy from God, and his ways, that the more sound part were constrain'd, not only to protest against their iniquities but also to shun their society, as in the days of Ahab, 1 Kin. 18. and in the time of the Prophet Malachy, Mal. 3. 15, 16. but more of this anon.

SECT III. Of the separation warranted by the Gospel, and that it is more perfect then that of the Jewish Church, or those that were before them.

* 2.90 When therefore the fulness of time was come, God sent his own Son, who is the head of the Womans seed, to regulate the affairs of his Kingdom, whose Fan being now in his hand, he will more throughly purge his Floor, then in the Generations past; gathering in a more spi∣ritual manner, a Church to serve the Lord in Spirit and Truth, not regarding the fleshly posterity of Abraham more then others, save that he tenders the Grace of the Gospel first to them, Act. 3. ult. But causeth his holy Doctrine to be published throughout all Nations in∣differently, to the intent that whosoever should thereupon fear God and work Righteousness should be accepted of him, Act. 10. 35. Not now by the Gospel designing to separate or seggregate his people af∣ter a National way, as in time past, but divides the self-same families for the Gospel sake, three against two, and two against three, Luk. 12. yea the dearest relations in nature, must now be separated, even man and wife; not as man and wife, no in no wise, 1 Cor. 7. 10. &c, Let not the husband put away his wife, neither let the wife depart from her hus∣band; Also the Father and Child, the Master and Servant, &c. must all for the Gospel sake be divided, not as Parent and Child, not as Ma∣ster and Servant, but as the one is a Christian and the other none; nor is this separation in Domestical concerns, but only in the matters of God, 1 Cor. 7. 14. Let every man abide in the same calling wherein he is called, walking with God.

* 2.91 Gospel separation is two fold; first, from the world, or those that are professed enemies to the Gospel of Christ. 2. From such as per∣vert the Gospel by wicked Doctrine, or walk disorderly. Of the first there is no great Controversie; the command of Christ being so ex∣press

as delivered by the Apostle, 2 Cor. 6. 17. Come out from among them and be separate, saith the Lord, and touch not the unclean thing, and I will receive you. And our Saviour plainly declareth that his followers are not of the world, but he hath chosen them out of the world, John 15. 19. And therefore doth the world hate those that follow Christ. And it is beyond doubt that our Saviour made this separation in the same Nation, City, and Family, choosing only such as adhered to his Sacred Doctrine; for his Disciples were generally of the Jewish Nation, whose Parents and Kinsfolk he foreshewed would hate and betray them. And according to this pattern so clearly set by our Saviour, his Apostles made their proceedings in segregating or gathering to∣gether the Gospel Churches in all Nations, even among the Jews themselves, Act. 2. 39. Save your selves from this untoward generation, (saith S. Peter) which the Learned Diodate thus expounds. Quickly joyn your selves to the Church, withdrawing your selves from the corrupt society of the Jews, that you may not participate of their sins. And in Rev. 18. 4. the command is express, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Mistery Ba∣bylon, out of whom Gods people are called, whether we consider her in her pagan estate, or as that title may be referr'd to all Apostates or false Worshippers, being spread far and wide, including within her Dominion many Nations, Kindreds, Tongues and People; This call from thence cannot so well import a fleeing out of one Nation or place into another, (as Dr. Hammond) * 2.92 but a separation from the errors and abominations of all Nations. Christs Church being to have her Plantation in all Nations, and there to bear a living Te∣stimony to the Truth of God, before the crooked and perverse ge∣nerations of men, in these Nations respectively.

This separation between the Church and the World, grounded up∣on the Authority of Christ requiring it, and illustrated by the Apo∣stle, by very apt similitudes, 2 Cor. 6. as first, like as we see the light separated from darkness, even so the Chureh of Christ being all Chil∣dren of the light and of the day, can in no wise Communicate with the World who are said to lie in darkness, for as in nature light and darkness can have no Communion together, even so neither can the Children of the Light, obscure themselves, in the society of those that are the Children of Darkness. The second Consideration is this, that there is an absolute impossibility of concord, between Christ and Be∣lial, and sith these two, can by no means be United, the Church and the World, viz. The subjects of these two Princes respectively, can∣not be Cemented in the same Community, as they are such. The third is taken from the non-agreement of the Temple of God with Idol Temples; which were so contradistinct, that the one could not be a Receptacle for both, or the same Deities, 1 Sam. 5. 4. Dagon must down and be broken to pieces if the Ark of God come near him; Fourthly, as nothing is more irreconcilable then righteousness, and unrighteousness, so is the Church and the World; And like as the part or portion of him that believeth is not mixed with the portion of

the unbeliever, but are in that severed far asunder, even so neither can they Communicate each with other, because the ways wherein they walk, are diversifyed according to the portions provided for them; the one being the broad way which leads to destruction, the other the strait gate which leads to Life; There is therefore no possibi∣lity of unity between the Church, the Kingdom of Christ: and the World, the Kingdom of Satan. For no man can serve two Masters, Mat. 6. 24. There is no halting between two Opinions, but if God be God, let us serve him; if Baal, * 2.93 then serve him: to this the people of Israel could not answer a word; nor shall any other be able to de∣fend the absurdity of too many in these days, who would fain unite truth and falshood together.

SECT. IV. Of the separation necessary to be maintained by the Church of Christ from Pseudo-Christians and disorderly walkers.

As it must always be granted, that a Kingdom divided against it self is brought to desolation, and is very true when applied to the Church of God, where Divisions are of as dangerous consequence as in any Societies of men whatsoever: So it must also be denied, that all manner of divisions which happen in that part of the world called Christen∣dom are properly against the Church. For seeing it cannot be denied, but that those Nations professing Christianity have been corrupted divers ways from the simplicity and integrity of the Gospel, both in respect of the form and power of Godliness, hence ariseth a pressing necessity that they be reformed, and though this can seldom be done without Division by reason of pride, ignorance, self-interest, &c. yet must the cure be attempted, and the event referred to God.

And hereupon divers worthy men in all ages, have laboured to re∣store the decayed parts of Religion, and more especially of Christia∣nity, as well as to root out such things as have been obtruded by hu∣mane innovation. And what was the duty of some, was more or less the duty of all, and consequently the sin of those who put not their hand to the work, Neh. 3. 5. Their Nobles put not their necks to the work of the Lord: but more their sin, who not onely would not do it themselves but hinder them that would. But if after all endeavours used, and patience extended, some part of those professing Christian Religion, remain wholly averse to Reformation, even in such things as are Fundamental to Religion (as it often so falleth out) it cannot then be reasonable, nor is it scriptural, that those whom God hath en∣lightned, should be bound to walk with the obstinate (who often are the greater number) in their by paths, but must freely declare them∣selves in manner of speech like that of Joshua, If it seem evil to you to serve the Lord, according to his own will, choose you this day whom you will serve, or what you will do; but as for us, and such as appertain to

us we are resolved to serve the Lord: According to this, is that dire∣ction of the Lord to Jeremiah, Chap. 15. 19. Let them return to thee, but return not thou to them.

The Church of Ephesus is commended by Christ, Rev. 2. 2. For that she could not bear them which were evil, and had tried them which said they were Apostles and were not, and had found them Liers; and it was the sin of those Churches which did not separate from their Commumni∣on all such evil Professors and false Apostles, and surely whilst they rejected these, they could not Communicate with those Churches from whence, or by whose appoyntment they went forth; For when the Law of God is so express that we are bound to withdraw our selves from every Brother which walks disorderly, to withdraw from them that are Traitors, heady, high-minded, lovers of pleasures more then lovers of God, though they have a form of Godliness; I say sith we are to do this, in respect of some, why not in respect of all? is God any respecter of persons? nor doth the greatness of the number lessen the sin, but augment it rather, so that, it cannot be unlawful to sepa∣rate from a multitude though under the Christian name, any more then from a particular Brother, whilst their iniquity is the same, or perad∣venture much greater then his. From all which we may result in this, that in a time of Apostacy from the Faith and Order of the Gospel once delivered to the Saints, it is lawful for faithful Churches, or private Christians to refuse to Communicate with such Churches, and to maintain Communion in the truth without them.

Musculus hath a saying, Fol. 543. concerning Schism, That is a good Schism (saith he) when the naughty knot and nest was broken. And generally all Christian writers do concur in this, that Division for truth sake, is better then unity without truth. We shall therefore conclude with the Apostle who commands the true Christian Brethren, Rom. 16. 16. To mark them which cause Divisions and offences contrary to the Doctrine which they had received, and to avoyd them. See further concerning this poynt in the part intituled t••e defence, &c.

CHAP. V. Treateth of the Form and Order of Church-Fellow∣ship in the Word of God and Prayer, performed in publick Assemblies.

THat Christians should glorifie God, by maintaining constant and publick Assemblies, to hold forth the Word of Life, and to de∣monstrate their fellowship one with another, is so manifest from the example of the first Churches, as we need not speak much here to

evince it, Act. 2. 41. For they continued stedfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread and in Prayers; And Ch. 1. 14. These all continued with one accord in Prayer and Supplication, with the women and Mary the Mother of Jesus, and with his Brethren — the num∣ber of names together was about an hundred and twenty. And God bore witness of his approbation of their thus wayting upon him, by send∣ing the Holy Spirit upon them, and bestowing great grace upon them, and making their work exceeding prosperous to his Glory in the con∣version of three thousand at that time. And at another time it is said when they had prayed the place was shaken where they were Assembled toge∣ther, and they were all filled with the Holy Ghost, and they spake the Word of God with boldness, Act. 4. 31. This was one great end for which the Gospel was preached and written, even that we might have fel∣lowship with the Saints, whose fellowship is with the Father and with his Son Jesus Christ. This is that good and pleasant thing spo∣ken of by David, Psal. 133. 1. Even for Brethren to dwell together in Unity, and is compared to that sacred Oyntment which was poured upon the head of Aaron, and went down upon his Beard, and to the skirts of his Garments. Paul gives thanks to God, for the fellowship of the Christi∣ans at Philippi from the first day till the time he wrote to them, Phil. 1. 5. and exhorts them to stand fast in one spirit with one mind, striving to∣gether for the faith of the Gospel. And exhorts the Hebrew Church not to forsake the Assembling of themselves together, but to exhort one another daily. The Corinthian Church had their Assemblies, which were also free for all comers, 1 Cor. 14. 23, 24. So had the Churches to whom S. James wrote his Epistle, whether such as were poor or rich, there was no exemption but free access for all men, Jam. 2. 2.

Our blessed Saviour did not only gather the people together, with great frequency, to preach the Gospel to them, Mat. 5, &c. But after he was risen from the dead, did sundry times present himself in the Assembly of his Disciples, John 20. 19, 26. saluting them there on this wise, peace be unto you; and as he hath promised his presence wheresoever two or three are met together in his name, for the perpetual encouragement of his Disciples, or followers, to attend the Assemblies of his Churches, so when he left this World, he first Assembled with his Disciples, Act. 1. 4. giving them directions how to wait for the blessing which he would shortly send them, even the holy Spirit, by which they should be enabled to give testimony of him, to the utter∣most parts of the earth, and so was parted from them; Whence we fairly gather these things, viz. That Christian Assemblies, whether for publick preaching of the Gospel to the multitude, or for the more particular edification of the Church, are both grounded upon the Doctrine and practise of Christ himself, and therfore may in no wise be neglected by his Church, nor contradicted or opposed by men; such Assemblies being the most sacred conventions upon the earth, of greatest Authority, and concerned in the most important affairs, even the things concerning the Kingdom of God. And upon this ground it was that Tertullian did Apologize for the Christian Assem∣blies

in his time, against those Magistrates that endeavoured to sup∣press them, * 2.94 saying. When wise and good people do assemble themselves together we must not call that a Faction or Sect but rather a Court.

SECT. II. Church-fellowship ought to be free; none to beforced to come to the Christian Assemblies.

Did not the unchristian principles and practises of two many pre∣tending to Christianity give us too much occasion we might have spa∣red this Section. But sith some have nothing to uphold their Assem∣blies but humane force, or the terror of Fines, and Imprisonment; We may justly enquire of them, as once Hillary contra Auxentius. * 2.95 I pray you O ye Bishops, which do take your selves for such, what suffrages used the holy Apostles to preach the Gospel? with what power were they aided for to preach Christ, and to change all the Gentiles, from the service of Idols to God. — Did Paul Assemble the Church by the Kings Edict. In Assem∣bling themselves together in secret places, by the Streets, and in Villages, did compass about almost all people by Land and by Water against the Decrees and Ordinances of Senators and the Edicts of Kings.

* 2.96 After the faithful were driven away (from their usual places) by Valen∣tius, they Assembled at the foot of the Mountains, and there gave praise and thanks to God, rejoycing in the heavenly Oracles, suffering there the impetu∣osity of the Winds, sometimes Rains, Snows and Colds, and other times most extream Heats; Valentius not suffering them this most laborious and pain∣full commodity, sent men of war to drive away and scatter the Assemblies every where. Thus were the Christians Assemblies maintained against all force of men, by a free and cheerful obedience to God, but were never known in the Primitive times to uphold such their holy conventions by any violence or coercive means whatsoever.

And indeed to use violence in this case is inconsistent with the prin∣ciples and the state of the Church of Christ, under the Gospel Mini∣stration, for First:

The Church of Christ consists not of Nations, Cities, or Families by the Lump, but such of them only as imbrace the Truth, which is com∣monly the less number by far, and also such as are of low Degree a∣mong men, and therefore said to be a people scattered abroad, 1 Pet. 1. 1, 2. The foolish things of this World, 1 Cor. 1. among whom not many Noble or Wise men after the flesh are called, and therefore little acquainted with the exercise of worldly Power, nay though they were invested with it, yet may they not by virtue thereof subject any to their way by force and violence, for Secondly.

Christ himself, when invested with all power in Heaven and Earth; nor yet his Apostles who had immediate commission from him, did at any time use, or require others to use force in Religion; but that only, which is persuasive: and without doubt its the duty of all Churches to keep close to their example as also to the patern of the

first Churches, who were all Ligamented, or bound together by the power of Truth, and the bond of Charity. But Thirdly,

A forced Communion cannot be maintained, without punishing mens Persons or their purses, whose conformity upon such grounds only, makes them but Hypocrites, hardens them against the worship which they are compelled to, and is contrary to the Scripture, Rev. 22. 17. Whosoever will let him come and taste of the waters of Life freely.

Lastly, no Civil Magistrate (as such) is a Church Officer, and therefore may not interpose his power Magistratical in religious matters, at least not to force his Subjects to believe, and to do there∣in as himself doth. My Kingdom is not of this World saith Christ, John 18. 36. Fitly therefore said Lactantius Firmianus▪ * 2.97 Truth cannot be joyned with force, nor Righteousness with Cruelty — Wherefore if thou wilt defend Religion through shedding of blood, through torment and cruelty, it shall not then be defended, but polluted and defiled▪ For there is nothing more frank and free then Religion. — For that which a man doth by com∣pulsion is not a sacrifice, but being done not voluntarily, and with the heart it is most execrable and accursed.

SECT III. Of the form of Doctrine or word of Faith to be held and observed in the Communion of Christians in Church-Assemblies.

As God hath delivered but one Form of Doctrine to the Churches, so it's the duty of all Christians to hold and diligently to observe the same, and not to be carried about with divers and strange Doctrines, Heb. 13. 9. And her Pastors are all warned, and accordingly to warn others, that they teach no other Doctrine, 1 Tim. 1. for otherwise unity of Faith cannot be maintained; because Doctrine precedes Faith, and as is the Doctrine such is the Faith. The principles of Christs Doctrine, or a short Form thereof we have, Heb. 6. 1, 2. To which the whole body of Christian Doctrine is so far reducible, as that here we find a standard by which to try the Doctrine which is brought by any man; for he that truly teaches Repentance towards God, and Faith towards the Lord Jesus Christ, the Doctrine of Baptism, and the imposition of hands as respecting our interest in the gifts of the holy Spirit, the Resurrection of the dead, and the eternal judgment, can∣not lightly injure the Church of God in his Doctrine. But if any man teach otherwise, and consent not to wholesom words even these words of our Lord Jesus Christ he is proud knowing nothing, but doting about que∣stions, and strife of words. Nevertheless, sith there hath been several Confessions of Faith published, among which that called the Apostles Creed, and the Nicene do seem to be of most venerable estimation, both for Antiquity, and the solidity of the matter, and for their excellent brevity, we do hereby declare to the world that we assent to the

Contents thereof, as we find them both digested and comprehended in these ensuing Articles, that all men may know that we are no de∣visers, or favourers of Novelties or new Doctrines.

The substance of the Apo∣stles, and the Nicene Creed in Latine.	The same for Substance in English.
1. CRedo in unum Deum, patrem omnipotentem, factorem Coeli & Terrae, visibilum omnium & in∣visibilium.	1. I Believe in one God the Al∣mighty Father, maker of Heaven and Earth, and of all things visible and invisible.
2. Et in unum Dominum Jesum Christum, filium Dei unigenitum, & ex patre natum, ante omnium secula, Deum de Deo, Lumen de Lumine, Deum verum de Deo vero, genitum non factum, consubstantialem patri, per quem omnium facta sunt.	2. And in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, very God of very God, be∣gotten not made, of one substance with the Father, by whom all things were made.
3. Qui propter nos Homines, & pro∣pter nostram salutem descendit de Coelis & incarnatus est, de spiritu Sancto ex Maria Virgine, & homo factus est,	3. Who for us men and for our sal∣vation descended from the Hea∣vens and was incarnate of the Vir∣gin Mary by the holy Ghost, and became man.
4. Crucifixus pro nobis, sub Pontio Pilato, passus & Sepultus est,	4. Crucified also for us under Ponti∣us Pilate, suffered and was buried.
5. Et Resurrexit tertiâ die, secun∣dum Scripturas.	5. And rose again the third day, according to the Scripture.
6. Et ascendit ad Coelum, sedit ad dex∣tram Patris.	6. And ascended into Heaven, and sits at the right hand of the Father.

7. Et iterum venturis est cum Glo∣ria judicare, vivos & mortuos cujus Regni non erit sinis.	7. And is to come again with Glory to Iudge the living and the dead, of whose kingdom there shall be no end.
8. Et in Spiritum Sanctum Dominum & vivificantem, qui ex patre filioque procedit, qui cum patre & filio simul adoratur, & conglorificatur, qui lo∣quutur est per prophetas.	8. And in the holy Spirit, the quickning Lord who proceeds from the Father and the Son, and in like manner is adored and glo∣rified with the Father and the Son, and who spake by the Prophets.
9 Et unam sanctam Catholicam Apo∣stolicam Ecclesiam.	9. And I believe one Holy Catho∣lick and Apostolical Church.
10. Confitetur unum Baptisma in re∣missionem peccatorum.	10. I confess one Baptism for Re∣mission of sins.
11. Et expecto Resurrectionem mor∣tuorum.	11. I look for the Resurrection of the dead,
12. Et vitam venturisoeculi, Amen.	12. And the Life of the World to come.

This Confession of Faith as it is of great Antiquity, so verily, were it diligently considered, * 3.1 might be a good means to bring to a greater degree of unity, many of the divided parties professing Christianity. As for the twelve Articles added thereunto by the Tridentine Synod (at least some of them) they are both of so late Edition, and of so little verity, that I shall not give the Reader the trouble of reading them, I shall rather in this place commit to posterity, a brief Declaration of the Faith of the present baptized Churches in this Nation, or at least of very many of them, which was presented to his Majesty Charles the Second of England, &c King. Which as he courteously received from our hands, so I trust it may find good acceptance with all mode∣rate Christians; what is alledged out of the Fathers, or other Au∣thors, was not in the printed Copy, but added here, to shew that though the composition of these Articles be new, yet the Doctrine contained therein, is truly ancient, being witnessed both by the Holy Scriptures, and later writers of Christianity.

A Brief Confession or Declaration of Faith set forth by an Assembly of Messengers, Elders and Brethren of the Baptized Churches, An. 1663. Whereunto is Added, A few Explanatory Supplements; and the Testi∣mony of many of the Ancient Writers of Christianity.

Article, 1.

WE believe and are verily confident, that there is but one God the Father, of whom are all things, glorious and unsearcheable in all his Attributes, 1 Cor. 8. 6. * 4.1 But to us there is but one God the Father, of whom are all things, Isa. 40. 28. * 4.2 Hast thou not known? Hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the Earth, fainteth not neither is weary, there is no searching of his under∣standing?

The witness of the Ancients.

* 4.3 Chrysostom, upon Eph. Chap. 1. Speaking of Christ saith, Behold God is called the God of him that took Flesh; and if ye will not so he is called the Father of God, the Word.

* 4.4 Augustine, Confess. l. 13. c. 5. — Thou, O Father, in the beginning that is in thy wisdom, born of thy self equal and co-eternal with thee; that is to say in thy son, hast created Heaven and Earth — And now under that name of God I understood the Person of the Father; who made all; and under the name of the beginning, the name of the Son in whom he made all, &c.

Again, L. 1. c. 4. And what shall we say, my God, my Life — or what can any man say when he speaks of thee? and wo to them that speak nothing in thy praise, seeing those that speak most are too dumb in it.

Article 2.

* 4.5 That God in the beginning made man upright and put him into a state of Glory [of an earthly Paradisical nature] without the least mixture of misery, from which he by transgression fell, and so came into a miserable, and mortal estate, subject to the first death.

The witness of the Ancients.

* 4.6 In saying Earth thou art, and to Earth thou shalt return, he signifieth the death of the Body, in leaving the soul; therefore we must think he spake not

of the second death, reserving that secret, because of his new Testament where it is plainly discovered.

Article 3.

* 4.7 That there is one Lord Jesus Christ, by whom are all things, who is the only begotten Son of God, born of the Virgin Mary; Being the true Lord and root of David, and also his son and offspring according to the flesh, whom God freely sent into the world, because of his great love to the World; who as freely gave himself a ransom for all: tasting death for every man; a propitiation for our sins and not for ours only, but also for the sins of the whole world.

The witness of Antiquity.

* 4.8 The World being all at peace, Christ (according to the precedent prophesie) was born in Bethlehem Judah, being openly man of the Virgin his mother, and secretly God of God his Father — Christ Jesus, the substance of Israel, and the Son of David, Gods Son, of God, taking on our man without wasting Godhead, ordained Faith to be a pass for man to God, by his mean that was both God and man.

Article 4.

* 4.9 That God is not willing that any should perish, but that all should come to Repentance, and the knowledge of the Truth, that they might be saved. For which cause Christ hath commanded, that the Gospel be preached to every Creature. To wit the glad tidings of re∣mission of sins: so that no man shall eternally suffer in Hell, for want of a Christ that died for him, but as the Scripture saith, for denying the Lord that bought them; or because they believe not on the name of the only begotten Son of God. Unbelief therefore being the cause why the Just and Righteous God will condemn the children of men, it follows against all contradiction, that all men at one time or other, are put into such a capacity, as that through the grace of God they may be eternally saved.

The witness of Antiquity.

* 4.10 God would have all to be saved, but if they come to him; he so would it, not as that he would save them against their will.

* 4.11 Christ in mercy was born to all, but the unfaithfulness of hereticks is the cause that he that was born to all, is not born for all.

* 4.12 In respect of the greatness of the price, the blood of Christ is the re∣demption of the whole world. On Gods behalf life eternal is prepared for all, because God would have all men to be saved, Prosper. in Ep. ad Augustine.

Arti••le 5.

* 4.13 That such who first orderly comes into Christs Church, and wait∣ing there attains to degrees of Christianity, rightly qualified, and competently gifted by Gods Spirit, ought to teach in the Church, and as occasion serves, to preach to the world (being approved by the Church so to do; And that from among such some are to be chosen by the Church, and ordained by fasting and prayer, and laying on of hands, for the work of the Ministry, such so Ordained, we own as Mi∣nisters of the Gospel.

But all such as come not first, to repent of their sins, believe on the Lord Jesus, and so Baptized in his Name, for Remission of sins: But are only brought up in the Schools of humane Learning, to the attain∣ing humane Arts, and variety of Languages, with many vain curiosi∣ties of speech: Seeking rather the gain of large revenues then the gain of souls to God, such we utterly deny, for that they have need rather to be taught themselves, then fit to teach others.

The witness of Antiquity.

* 4.14 Thou sayest it was never seen, that the Lay or Secular people should dispute of the Faith in the presence of the Bishops. I marvel what mo∣ved thee to affirm a ly so evident. Forasmuch that as often as there is found any man that is sufficient, and apt to give good counsel, and to instruct the people, the Bishops have accustomed to desire him to do it. As our Brother the Bishop of Neon did unto Evelpius, in the City of Alexandria, and the Bishop Celcus unto Palinus in the City of Iconium; and the Bishop Atticus unto Theodosius, &c. and there is no doubt but that the other Bishops may do the like in their Diocess, when they find any one which is a man fit to profit the people.

* 4.15 Tindall writing against the Papists saith, Ye drive them from Gods Word, and will let no man come thereto, until he have been two years Master of Arts, first they nuzzle them with sophistry, and in bene fundantum, and there corrupt they their Judgements; with apparent Arguments, and with alledging to them Texts of Logick, of natural Philosophy, Metaphysicks, moral Philosophy; of all manner of Books of Aristotle, of all manner of Doctors, of which one holdeth this, ano∣ther that; one is a reall, the other a nominal. What wonderful Dreams have they of their praedicamentis universalis, secunde intentio∣nes, quid dities, &c. When they have in this wise brauled 8 or 12 years then begin they their Divinity, when their Judgements are utterly corrupted; and then they begin not at the Scripture, but every one chooseth to himself a several Doctor, &c.

Article 6.

* 4.16 That the way set forth by God for men to be justified in, is by Faith in Christ. That is, when men shall assent to the truth of the Gospel, believing with all their hearts, that there is Remission of Sins, and eternal life to be had in Christ. And that Christ is therefore worthy, their constant affection, and subjection to all his commands, and therefore resolve with purpose of heart to be subject to him in all things, and no longer to themselves: and so shall with Godly sorrow for the sins past, commit themselves to his Grace, confidently depen∣ding upon him for that which they believe to be had in him: such so believing are justified from all their sins, their faith shall be counted unto them for righteousness.

The testimony of Antiquity.

* 4.17 Augustin, Serm. 40. The medicine of the soul is, the only Physician for the sins of all, that is to believe in Christ, and therefore do the children of God which believe in him live, for they are born of God by the Adoption of Grace which is through the Faith of our Lord Je∣sus Christ — How virtuous soever the ancient righteous persons have been, they were not saved but by Faith.

* 4.18 If Righteousness be the work of God, how is it the work of God to believe in him unless it be righteousness it self to believe in him?

It is manifest that such as have faith in Christ shall not be saved, unless they have the life of Faith.

Article 7.

* 4.19 That there is one holy Spirit, the precious gift of God, freely given to such as obey him, that thereby they may be throughly sanctified, and made able (without which they are altogether unable) to abide stedfast in the Faith; and to honour the Father and the Son, the au∣thor and finisher of their Faith. There are three that bear record in Heaven, the Father, the Word, and the holy Ghost, and these three are one. Which Spirit such have not received (though they speak much of him, that breath out cruelty and great envy, against the li∣berty and peaceable living of such as are not of their Judgement, though holy as to their conversation.

The testimony of Antiquity.

* 4.20 That Spirit being the Fathers and the Sons, is properly in Scripture called the holy Spirit, it is neither Father nor Son, but personally di∣stinct from both — and this Trinity is one God.

All those are the children of God who are led by the Spirit of God, if the holy Spirit do not govern thee thou shalt fall.

O Lord God those are the chiefest and first that perscuted thee,

whom men see to love the highest seats and places in the Church, and which bear the greatest rule, they have taken the Ark of Zion — * 4.21 and afterward have frankly and by power set all the City on Fire. Their conversation is miserable, the subversion of thy people is pitiful, and would God they would not err, but in that part only.

Article 8.

* 4.22 That God hath, even before the foundation of the world, chosen or elected to eternal life such as believe and so are in Christ. Yet confi∣dent we are that the purpose of God according to Election, was not in the least arising from fore-seen Faith, in, or works, done by the creature, but only from the mercy, goodness, and compassion dwel∣ling in God, and so it is of him that calleth, whose purity and un∣wordable holiness cannot admit of any unclean person, or thing, to be in his presence. Therefore his decree of mercy reaches only the Godly man whom (saith David) he hath set apart for himself.

The testimony of Antiquity.

* 4.23 According to his mercy he saved us, this goodness which doth flour∣ish in Christians doth arise of the divine Root, or Love; for God by his mercy hath saved us in Christ.

* 4.24 The Apostle saith not he hath chosen us when we were holy, but that we should be holy.

* 4.25 Things belonging to our profession, are not of later time, but these things have been determined before we were born: and Christ hath rightly ordered it by Faith in him — Least thou shouldest say Faith is sufficient, he addeth good life, &c.

Article 9.

* 4.26 That men (not considered simply as men) but as ungodly men, were of old ordained to condemnation, and considered as such who turn the grace of God into wantonness, and deny the onely Lord God, and our Lord Jesus Christ. God indeed sends strong delusions unto men that they might be damned: But we observe they are such, as receive not the love of the truth that they might be saved. And so the indignation and wrath of God is upon every soul of man that doth evil (living and dying thereing) for there is no respect of persons with God.

The testimony of Antiquity.

* 4.27 The damned cannot complain justly because it is their wickedness that doth cast them down into pain. — He was worthy to lose an un∣profitable Faith, who did not exercise Charity.

* 4.28 God is good and he is just. He may save a man without good works of his, because he is good; but he cannot condemn any man without his evil deserts, because he is Just.

Article 10.

* 4.29 That all children dying in Infancy, having not actually transgressed against the Law of God in their own persons, are onely subject to the first death, which comes upon them for the sin of Adam, whence they shall be raised by the second Adam; and none of them shall suffer e∣ternal death for Adams sin, for to such belongs the Kingdom of God.

The testimony of Antiquity.

* 4.30 By the death of the Body we read that some have died, not for their own, but for others sins. — But in the death of the soul, none dieth for another.

Article 11.

* 4.31 That the right and only way to gather Churches according to Christs appointment is, first, to teach or preach the Gospel to the sons and daughters of men and then to baptize (in English Dip) in water, in the name of the Father, Son, and holy Ghost, or in the name of the Lord Jesus Christ, such only as profess repentance towards God, and Faith towards our Lord Jesus Christ. And as for those who preach not this Doctrine, but instead thereof, that Scripture-less-thing, of sprinkling Infants, whereby the Word of God, is made of no effect, and a New Testament way of bringing members into the Church by re∣generation is cast out, whereas the bond woman, and her son, viz. the Old Testament way, in bringing Infants into the Church is cast out, as saith the Scripture. Such we deny, being commanded to have no fellowship with the unfruitful works of darkness, but rather to re∣prove them.

The testimony of Antiquity.

* 4.32 I will declare unto you how we offer up our selves to God in Bap∣tism, after that we are renewed through Christ, such as are instructed in the Faith, and believe that which we teach them is true, being wil∣ling to live according to the same, we do admonish to fast and pray, for the Remission of Sins, and we also fast and pray with them, and then they are brought to the water; and there as we were new-born, are they also by new-birth renewed, then calling upon God the Father and the Lord Jesus Christ, and the holy Ghost, they are washed in water.

* 4.33 According to every ones age, condition, and disposition, the delay of Baptism is more profitable, but especially concerning little children, for what necessity is there to have sureties also brought into danger? who many by their own mortality, fail of fulfilling their promise, or by the encrease of an evil disposition in the Child; The Lord saith in∣deed

let them come, let them come therefore when they grow up to youth, come, whilst wherein they come they are taught, let them be∣come Christians when they know (or are able to know) Christ. Shall it be done more warily in worldly things, that to whom earthly things are not committed Divine should be commited? They shall know to beg Salvation, that thou mayest seem to give to him that ask∣eth it; It behoveth them that are about to enter into Baptism to pray with fervent prayers — and the Confession of sins past.

Article 12.

* 4.34 That it is the duty of all such who are Believers Baptized; to draw nigh to God, in submission to the fourth principle of Christs Doctrine, to wit prayer and laying on of hands, that they may receive the pro∣mised Spirit; whereby they may mortifie the deeds of the body, and live in all things answerable to their professed intentions, and desires, even to the honour of him, who hath called them out of darkness in∣to his marvellous light.

The testimony of Antiquity.

* 4.35 Laying on of hands was not only a thing received from Peters and the rest of the Apostles, and taught by them, but also commanded by our Lord and Saviour.

* 4.36 Laying on of hands hath ever been the custom of the Church.

When we are come out of the Laver (to wit baptism) afterward the hand is laid on by blessing, calling upon, and inviting the holy Ghost — Like as in Baptism the flesh is washed that the soul may be made clean so in laying on of hands the flesh is overshadowed, that the soul may be illuminated by the holy Spirit.

Article 13.

* 4.37 That it is the duty of such who are constituted as aforesaid, to con∣tinue stedfastly in Christ and the Apostles Doctrine, and assembling together in fellowship and in breaking of bread and prayer.

The testimony of Antiquity.

* 4.38 We coming together and assembling our selves, do pray for the Emperours, for their Servants, for Magistrates, and for the estate of the world, for peace; we are assembled to make Commemoration of Di∣vine Scriptures, and do feed and nourish the Faith with voice and ho∣ly words; we hope well, we plant and graff most strongly our Faith, and do labour much to imprint in our hearts the Discipline of the Commandments.

They Assembled themselves together in the night, within Cham∣bers,

for to preach the Word, and celebrate the Lords Supper, as it appeareth by that which is written.

Article 14.

* 4.39 Thus although we thus declare for the Primitive way, and order of Constituting Churches, yet we verily believe, and also declare, that unless men so professing, and practising the Order and Form of Christ's Doctrine, shall also beautifie the same with a holy and wise conversation, in all godliness and honesty, the profession of the visible Form will be rendred to them of none effect; for without Holi∣ness no man shall see the Lord.

The testimony of Antiquity.

* 4.40 Let not Sinners therefore and wicked men, secure themselves, by their continuance in the Church: nor by their iniquity renounce Christ their Justice in committing fornication, or all or any part of the fleshly works spoken of, Gal. 5. for he saith expressly they shall not in∣herit the Kingdom of God which do such deeds.

* 4.41 He that discordeth from (or frameth not himself according to) Christ, doth not eat of the flesh of Christ, nor drink his blood, although he do take every day the Sacrament of so great a thing.

Article 15.

* 4.42 That the Elders or Pastors, which God hath appointed to oversee and feed his Church constituted as aforesaid, are such who first being of the number of Disciples shall in time appear to be vigilant, sober, of good behaviour, given to hospitality, apt to teach, not greedy of fil∣thy Lucre, but patient, not braulers, not covetous: and as such cho∣sen and ordained to office according to the order of the Scripture, Act. 14. 23. who are to feed the flock with meat in due season, and in much love to rule over them, with all care seeking such as go astray. But such as labour to feed themselves with the fat more then to feed the flock, &c. all such we utterly deny, and do hereby bear our con∣tinued testimony against them.

The testimony of Antiquity.

* 4.43 Let none be Ordained to the Ministery, unless he be first examined by the Bishop, and approved by the people.

Fredrick is said to send this word to Adrian the 4th Bishop of Rome, we shut our Cities agaainst your Cardinals, because we see that they prey — upon the people; they do not ratifie peace but rake toge∣ther pence, they do not repair the world, but impare their wealth.

Article 16.

That the Ministers of Christ, which have freely received from Christ, ought freely to Minister to others: And that they which have spiritual things freely administred to them, ought freely to Communi∣cate necessary things to the Ministers (upon the account of their charge) and as for Tythes, or any forced maintenance, we utterly de∣ny to be the maintenance of Gospel Ministers.

The testimony of Antiquity.

* 4.44 Appoint some certoin portian, either of your yearly fruits, or your ordinary daily gains; Will you make choyce of Tythes? then let that be your portion; But thou scarce payest the thousand part, yet I find no fault, do so still, for I do so thirst after your well doing, that I refuse not your very crums.

* 4.45 As it is in the will of the giver to give what please him, so if he find him stubborn, and froward which receiveth it, it is in his power to revoke the gift.

Article 17.

* 4.46 That the Church of Christ ought after the first and second Admoni∣tion to reject all Hereticks; And in the name of the Lord to withdraw from all such, as profess, the way of the Lord, but walk disorderly in their conversation, or which cause Divisions or offences, contrary to the Doctrine of Christ which they have received.

The testimony of Antiquity.

* 4.47 If any man sin publickly, let him be Excommunicate for his deme∣rit, and so then let him be reconciled.

* 4.48 The Ancient Cannons make two kinds of Excommunication, the one greater, the other less. And the greater not be inflicted, but upon the account of deadly sin.

Article 18.

* 4.49 That such who are true believers, even branches of Christ the vine, and that in the account of Christ whom he exhorts to abide in him, or such who have Charity out of a pure heart, and of a good conscience, and of Faith unfeigned, 1 Tim. 1. 5. may nevertheless for want of watchfulness, swerve and turn aside from the same, and become dead branches, cast into the fire, and burned. But such who add unto their Faith Virtue, and unto Virtue Knowledge, and unto Knowledge Tem∣perance, &c. such shall never fall, for they are kept by the power of God through Faith unto Salvation.

The testimony of Antiquity.

* 4.50 It is to be believed that some of the children of perdition, receiving not the gift of perseverance, begin to live in Faith, that worketh by Charity, and for a time do live faithfully, and justly, and after do fall.

* 4.51 Again, I ask, could they not be saved in that Faith, or would they not? if they could not, what injury to our Saviour? or what delight to the Tempter — some therefore fall from Faith because verity avouch∣eth it; and by cousequence from salvation because our Laws rebu∣keth it, from whence also we conclude, they fall from Charity, with∣out which Salvation cannot be obtained.

Article 19.

* 4.52 That the Churches of Christ ought by free contribution, to re∣lieve the necessities of the poor Saints, and not as being thereto com∣pelled by the Magistrate. And for the distribution of such charitable Contributions, God hath appointed a Ministry of Deacons, faithful men, chosen by the Church, and ordained by Prayer and Laying on of Hands to that work, &c.

The testimony of Antiquity.

* 4.53 That which men do by Compulsion, is not a Sacrifice, forasmuch as if it be not done voluntarily, and with the heart, it is most execrable, and accursed.

If thou hast Riches, labour by well doing to store them up in Heaven.

Sacred Orders we call Presbyters and Deacons, for those two the Primitive Church is only said to have had. For saith Jerom, A Bishop and a Presbyter is all one.

Article 20.

* 4.54 That there shall be (through Christ who was dead, but is alive a∣gain) a Resurrection of all men from the Graves of the Earth, both the just and unjust, that is the fleshly bodies of men, sown in the Graves of the Earth, Corruptible, dishonourable, weak, natural (which so considered cannot inherit the Kingdom of God) shall be raised again Incorruptible, in Glory, in power, Spiritual, and so considered the bo∣dies of the Saints (united again to their Spirits) which here suffer for Christ, shall inherit the Kingdom of God, reigning together with Christ.

The testimony of Antiquity.

* 4.55 Every part of the bodies perishing either in Death, or after it in the Grave, or wheresoever, shall be restored, renewed; and of a natural and Corruptible Body, it shall be Immortal, Spiritual and Incorru∣ptible: Be it all made into powder or dust, or by chance or cruelty dissolved into air or water, yet cannot it be kept hid from the omnipo∣tency of the Creator, who will not have one hair of the head to perish. Thus shall the Spiritual flesh become subject to the Spirit, yet shall it be flesh still.

Article 21.

* 4.56 That there shall be after the Resurrection from the Graves of the Earth, an Eternal Judgement at the appearing of Christ and his Kingdom, at time of Judgement which is unalterable and irrevoca∣ble, every man shall receive according to the things done in this body.

The testimony of Antiquity.

Augustin * 4.57 In the Chapters quoted to the 20 Article doth not only very largely assert the Resurrection and the Judgement to come, but also bring an instance to demonstrate the possibility of eternal torment, to be endured by wicked men in Hell fire. There is (saith he) a kind of worms that live in the fervent springs of hot Baths, whose heat is suchas none can endure it at certain times, and yet those worms do so love to live in it, that they cannot live without it: whence Augu∣stine observes, That seeing Bodies of Flesh may live in Fire, and be nourished by it, it's easie to believe that a body of flesh may live in the fire and be tormented by it, because to nourish is not proper to the fer∣vent heat of fire, but to torment is proper thereunto.

Article 22.

* 4.58 That the same Lord Jesus, who shewed himself alive af∣ter his Passion by many infallibe proofs; which was taken up from the Disciples, and carried up into Heaven, shall so come again, in like manner as he was seen go into Heaven, so he is, (and shall appear to be) King of Kings, Lord of Lords, for the King∣dom is his, and he is Governour among the Nations, yea King over all the Earth, and his Saints shall reign with him on the Earth. The Kingdoms of this world shall become the Kingdoms of our Lord and of his Christ, and when Christ, who is our life shall appear; then shall we (that is to say) his faithful servants appear in Glory, with him, &c.

The testimony of Antiquity.

* 4.59 As for me and all that are every way sound Chiistians, we know that there shall be a Resurrection of the body — and that they which have believed in Christ, shall live and reign a thousand years with him in Jerusalem, &c.

This Opinion was professed in the Apostles time by Papias Bishop of Jerusalem; seconded by Irenaeus, Apollonarius, Tertullian, Victori∣nus, Pictaviensis and Lactantius. And saith Jerom, many Martyrs and religious persons held it.

Article 23.

* 4.60 That the holy Scriptures, is the rule whereby Saints both in mat∣ters of Faith and conversation are to be regulated: They being able to make men wise to Salvation through Faith in Christ Jesus, &c.

The testimony of Antiquity.

* 4.61 The errour of Fore-fathers ought not to be followed, but the au∣thority of the Scripture, and the Commandments of God which he teacheth us. Truly through ignorance of the Law they receive Christ for Antichrist.

* 4.62 I dare not receive that which I read not.

* 4.63 Think not it is in any other writing if it be not in the Scripture, Let us seek to be resolved in the Gospel; if we find it not there, where shall we find it?

Article 24.

* 4.64 That it is the will and mind of God (in these Gospel times) that men should have the free liberty of their own Consciences, in mat∣ters of Religion, without the least persecution on that account — Seeing Christ teacheth that whatsoever men would that others, should do to them, they should even so do themselves to others, and that the Tares and the Wheat should grow together in the field, which is the World, until the harvest, which is the end of the World.

The testimony of Antiquity.

* 4.65 Christ doth forbid us to root up the Tares for two causes, the one for that they should a little hinder the corn; the other is, that if they do not heal themselves, they shall never escape the eternal vengeance. But if Hereticks should be put to death, war should be without truce. This is then our desire unto your reverence, &c. First if it may be that you would confer with our Bishops peaceably, and quietly, to

end the error may be taken away — and not men taken away, or pu∣nished but gently corrected.

Article 25.

* 4.66 We believe that there ought to be civil Magistrates, in all Nations for the punishment of evil doers; and for the praise of them that do well. And that all wicked lewdness, and fleshly filthiness, contrary to just and wholsom civil Laws, ought to be punished according to the nature of the offences, and this without respect of persons, religion or profession whatsoever, and that we and all men are obliged by Gospel Rules to be subject to the higher powers, to obey Magistrates, to sub∣mit to every Ordinance of man for the Lords sake. But in case the civil powers do or shall at any time impose things about matters of Religion, which we through Conscience to God cannot actually obey, then we say, that in such cases we ought to obey God rather then men, and accordingly do hereby declare our whole, and holy purpose, or intent, that through the help of Grace we will not yield, nor in such cases obey actually; yet humbly purposing (in the Lords strength) patiently to suffer whatsoever shall be inflicted upon us, for our Conscionable forbearance.

The testimony of Antiquity.

* 4.67 Omnis anima potestatibus, &c. Let every soul be subject to the Higher Powers, He that enjoyneth this to every soul, whom hath he exem∣pted from the subjection of earthly powers?

* 4.68 We Christians have our eyes elevated to Heaven, and our hands stretched out because they are innocent, and the head bare because we are not ashamed — we do pray for the Emperours, &c. — And then speaking of the things which concern the Christian Religion, he saith, I may not ask these things, but of him of whom I know I shall obtain them, for it is he only that will give it, and I am he that ought to re∣quire it, that is to say his servant, which do honour him, and which have in reverence him only, which am killed for his Doctrine and, Discipline, &c.

I have here to advertise the Reader that I have not read all those Scriptures at length, which we read in that printed Copy, but set down the Quotations in the Margin; I have also omitted some things which in some of those Articles was added upon particular occasion, and not so precisely concerning matter of Doctrine. I have also ex∣plained some few passages for the better understanding of the Reader.

CHAP. VI. Concerning Publick Prayer, and the due perfor∣mance thereof in the Church of Christ.

SECT I.

NExt to the Unity and Fellowship which Christians are to hold in Doctrine and Faith, this holy Ordinance of publick Prayer falls under our consideration; wherein all Gods people are concerned to have Communion and fellowship one with another, as our Lord, the Author of concord in all Churches of the Saints hath taught us, that in Prayer we should say, OUR FATHER, &c. including with our selves all the children of God that yet groan under the like pres∣sures with our selves. As also we learn from his blessed example, who in the days of his Flesh, John 17. 11, 20. prayed for all his people that then were, or that should be hereafter. Nor was he unmindful of the world in those his heavenly supplications, but prayed that they might believe that the Father had sent him, ver. 21. And in this solemn work the Church is required to make prayers and supplications for all men, for Kings and all that are in Authority, 1 Tim. 2. 1, 2. How devoutly the first Churches continued together in Prayer and Suppli∣cation is evident, Act. 2. 14. and 2. 42. and 4. 24. to 31. Yea the Church made Prayer to God without ceasing, Act. 12. 5, 12. and are re∣quired to pray With all manner of Prayer and Supplication for all Saints, Ephes. 6. 18, 19. To pray always and in every thing to give thanks, because this is the will of God in Christ Jesus concerning them, 1 Th. 5. 17, 18. Yea to build up themselves in their most holy faith praying in the holy Ghost, and to keep themselves in the Love of God, looking for the mercy of our Lord Jesus Christ unto eternal Life, Jude v. 20, 21.

What we said of the sufficiency of the Principles of the Doctrine of Christ to regulate us in our duty in holding forth the Word of Life, the same we may say of the Lords Prayer, therein being con∣tained such admirable rules, as may serve to regulate all Christians in making their prayers to Almighty God, Mat. 6. 9, 10, 11, 12, 13, 14. together with those enlargements which have been made by our Lord himself, or his holy servants, whose prayers are extant in the ho∣ly Scriptures, and by the continual supply of that Spirit of Grace and Supplication which according to the promise of God is freely given to the Church of God, Zec. 12. 10. Rom. 8. 15. For ye have not received the spirit of bondage again to fear, but the Spirit of Adoption whereby we cry Abba Father, and it is the Spirit that maketh intercession according to the will of God, v. 27.

SECT. II. Of Forms of Prayer devised and imposed by men.

Now whereas many have devised divers forms of Prayer, * 4.69 and im∣posed them, and them only to be used in publick Assemblies, this we conceive cannot be warranted by the Word of God. For it cannot be supposed that the Apostles (or however Christ himself) would leave the Churches without necessary instruction, how to perform this great duty; which they press with the greatest vehemency, Lu. 18. 1. 1 Tim. 2. 12. Yet we no where find any such Forms or Liturgies In∣stituted by them, nor to be Instituted by others in pursuance of any trust reposed in any of their successors by them. D. Hammond saith (out of Chrysostom) that the gift of Prayer, &c. was bestowed upon some, who prayed for the rest — when these extraordinary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (or graces) ceased — there was need of somwhat else to supply that place — And this is the Original of Liturgy among Christians, Ep. on Jude note on v. 20. But how much safer had it been when they saw the Lord withold his gifts, to have humbled themselves till he had restored to them his free Spirit, rather then to form Liturgy, to supply the absence of the Spi∣rit. A sad change, the effects hath been the contempt of gifts: God hath greatly restored the gift of Prayer; it is easie for him to restore the rest of the gifts of the Spirit also. And indeed to prescribe Forms of Prayer, and to limit the Ministery to what words they shall speak in that great Service, is of dangerous consequence tending to destroy the Spirituality of that sacred service, and renders the gift of Prayer useless in the Assemblies of Gods people: and sure it is as warrantable to pre∣scribe the Sermons also, and so turn the whole work of preaching and prayer in the Church, to the exercise of reading only. But this kind of Service seems to ly thwart to these Scriptures, Rom. 8. 26. Likewise the Spirit helpeth our infirmities, for we know not what we should pray for as we ought, 1 Cor. 14. 15. What is it then? I will pray with the Spirit, and I will pray with understanding also, 1 Pet. 4. 10, 11. As every man hath re∣ceived the gift, even so Minister the same one to another, as good Stewards of the manifold Graces of God. And as this direction concerns Spiritu∣al Gifts, the rule is this, If any man speak let him speak as the Oracles of God, if any Minister let him do it as of the ability which God giveth, that God in all things may be glorified. Now either these rules are of perpe∣tual use to the Church of God, or else some man must shew when they ceased, but this cannot be done. And it is acknowledged by divers Learned men, that the first Churches had no set Forms of Prayer or Liturgies, and therefore to ty the present Churches to that, in such a weighty part of the Service of God, which makes void or puts a bar against what was the renowned way of the first Churches, is both a∣gainst the Authority of Scripture, Antiquity, and good reason. Now as we have seen the way of the Churches in the Apostles times, so let us hear what was the practise of the Church in the ages next following.

Justine Martyr saith, * 4.70 The Minister, or he that instructeth the people prayed according to his ability. And saith Tertullian * 4.71 the Christians then prayed sine monitore quia de pectore, without any prompter but their own hearts, meaning their hearts are enlightned by Gods Spirit. August. saith, * 4.72 There is no voyce which entreth into the ears of God, but the affection of the heart; therefore let them that deride the Pastors of the Church, if happily they discern any of them to use Barbarisms in their in∣vocations of God, and not understand the words they pronounce, — Lo∣vingly bear with th••se defects, not but that they ought to be amended, &c. Also D. White is very plain in this matter, * 4.73 and saith there was either no set Form of Service at all [meaning in the first Churches] or no such Form as now is used. And of this mind is D. Fulk. Answ. to the Rhem. on 1 Cor. 14. Wherefore being assured by the sacred Scripture, and consent of Ancient and Modern Writers, that no such Formula∣ries, as now are used and imposed by many, had any being in the pri∣mitive Churches, we cannot but hold it very unsafe to subjugate our souls to them.

For first, It is not lawful to change the Ordinances of God, Lev. 27. 9, 10. And if it be a beast whereof men bring an offering to the Lord — he shall not alter it nor change it a good for a bad, or a bad for a good. Note God will not allow us to alter his Service, under pretence of mending it, &c. Isa. 24. 5. The Earth is defiled — because they have transgressed the Laws, changed the Ordinance, broken the everlasting Covenant, Gal. 3. 15. Brethren I speak after the manner of men, though it be but a mans Covenant, yet if it be confirmed no man disannulleth or addeth ought thereto. And 1 Cor. 11. 2. I praise you Brethren (saith the Apostle) that you re∣member me in all things, and keep the Ordinances as I delivered them to you. But to lay aside the use of gifts in Prayer (I speak of his gifts that prayeth as the mouth of the Church) and turn that most spiritual Service into reading only, is as great an alteration as can lightly be made in the practick part of that Ordinance, and renders the most carnal person whatsoever as capable to do this service in the Church as the most spiritual Christian; and indeed experience shews they are more imployed that way then such as are spi∣ritual, which thing cannot be pleasing to God; neither can the Church be sufficiently edified this way, there being nothing of im∣provement therein either to the Teacher or those that are taught; they all knowing, months and years beforehand, to a title (ordinarily) what shall still be said in Prayer when they come together, yea every youth and girl may do all that the Church is allowed to do as to the practick part) in her most solemn Services.

Secondly, The devising and imposing Forms of Prayers as afore∣said, doth not only change the Divine Ordinance, but wholly puts a bar against, and makes the use of gifts unlawful, and punishable by im∣prisonment, &c. and thus considered is of most dangerous conse∣quence, both to Ministers and Members in the Church of God, as ex∣perience hath confirmed. Nor can a greater affront be offered to Al∣mighty God, or in dignity to his Word, which both requires that we

pray in, or with the Spirit, and promises that the Spirit of Prayer and Supplication shall be poured out upon his own people, Zech. 12. 10. John 4. then to make this criminal; yea this is to allow men great∣er power in the things of God then the Apostles themselves, even to Ordain what Forms of Prayer they please, for what time they please, and to alter them as often as they please; and hence it is that as the powers of Nations have changed, so hath Religion been changed, and especially this holy Ordinance of Prayer, till it may justly be seared 'tis quite lost as to the purity of it by the greatest number. Though being fixed by God in his Word, it will be found in the true Church, the same, in all revolutions or change of Nations whatsoever.

SECT. III. Answereth some Objections about imposed Forms of Prayer.

Now to the Objection, That Christ gave his Disciples a Form of Prayer, Mat. 5. and that therefore it is lawful for men to make and impose Forms of Prayer in the Church of God. I answer, This consequence is not to be admitted by any means, because he gave no Authority to any man to make Divine Laws and Rules for his Service, but hath reserved that as his peculiar, Jam. 4. 12. There is one Law-giver, &c. But secondly, Christ did not impose any Form of Prayer upon his Disciples, Mat. 6. but only gave them some brief Rules by which they should express themselves in their Devotions to God, and therefore it is also read after this manner pray ye. And this he did too, in opposition to the Pharisees, who had their long Prayers, and these often repeated, which he terms babling, and assures us that God heareth us not for our much speaking: yet here the distinction of Augustine is very good, for multum loqui & multum precari, much praying and much speak∣ing, are things very different, seeing according to our Saviours exam∣ple, Luke 6. 12. such may be the occasion that prayer may be continu∣ed very long. But in our private or publick devotions we are doubt∣less taught by this prayer which our Lord made, to use modesty of expression with convenient brevity, as most suitable to the will of God and profitable for our selves.

When the Apostle exhorts Timothy that prayers and supplications be made for all men, for Kings and all that are in Authority, it can∣not rationally be imagined that he gives Timothy any power here to make Forms of Prayer for the rest of the Ministery to read, for if any had this power it was most likely to be the Apostle himself; and had any thing of that kind been necessary he would not have omitted it, for he was faithful, and as such in the sight of God he was put into the Ministry. Furthermore prayer being (as Tindall well saith) a mourning, longing and desire of the Spirit to Godward, for that which the soul lacketh (as the sick man longeth for health) as also for those things which concern the honour of God and the good of man∣kind, it is not meet that the words of prayer be without this sense where

upon the heart of him that ministreth in the Church of God; and where this inward sense and feeling is upon the soul of the Minister, there will not want words to express the same, sith no man ought to be chosen to minister in the publick Ordinances, who hath not a compe∣tent capacity to serve the Lord and his Church in those Divine per∣formances.

It is observed by a learned Christian, on Rom. 8. 20. that the right form and affection of prayer cometh of the holy Ghost, who maketh intercessi∣on for us. It is meet then that all our prayers be formed by him (and more especially those that are made in the Churches of God) according to the present state of the Congregation, where such prayers is made; and to this agrees that of the Apostle, Rom. 1. 26. Likewise also the Spi∣rit helpeth our infirmities, for we know not what we should pray for as we ought, but the spirit it self maketh intercession for us with groans that can∣not be uttered, and he that searcheth the heart knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.

Object. 2. Again it is Objected, that the gift of Prayer belongs to the Church, more then to any particular person in the Church, and that therefore such Forms of Prayer as are made by her in the Synods or Conventions of her Ministers are the effect of the gifts of the Spirit, and so to be used for the edification of the whole Church.

Answ: To this it might be answered, that by the same reason such a Synod may as warrantably make and impose a common Sermon-book as well as a Common Prayer Book, and so prohibit all Sermons save theirs to be preached in Publick Assemblies, for Sermons are as truly the ef∣fect of Spiritual gifts, as Prayers, yet none hath hitherto been so weak as to admit such an unreasonable change in the Ordinance of Preach∣ing, though they have done it in the other. But secondly,

It is without any example in holy Scripture, that some of the Mini∣sters of Christ may convene to compose Forms of Prayer, and then to tie themselves to use them only: how much less then may they tie all others to use their formularies, to put words into the mouths of their fellow Ministers, and to prohibit all other words which yet may be more pertinent to the state both of Minister and people? And see∣ing they have no Divine Authority, No, not so much as one president in the first Churches, their Forms cannot oblige the Conscience; and unless they only had the Spirit of Prayer, it is unreasonable they should impose upon their brethren who have equally the same Spirit, and power in the Ministry, with themselves; we conclude therefore that it is necessary that the liberty of Prayer, as well as of Preaching and prophesie, be allowed and maintained in all the Churches of God.

Object. 3. It is again objected, that the greatest abilities will not furnish him that hath them with new matter for every prayer which he shall have occasion to make in the Church, and consequently he shall become formall, using often∣times the same matter in Prayer, &c. And thus the Forms of Prayer shall be many according to every mans will, and therefore better to have one only Form established by Law with the advice of many.

Answ. It is certainly found by common experience, that though Christs Mi∣nisters have used extemporary Prayer for many years, yet they are as far from Formalities therein as when they first began to use them, and perhaps further: and though many of the same words be used, yet the prayers may be every way as fervent, and the method still varying with such improvements as are suitable to the present occasion, and more conducible to edification, like as if a Sermon being much to the same purpose, yet is much more acceptable and profitable when at∣tended with some improvements and alterations according to occasi∣on, then if it were syllabically the same. And there is certainly a far greater grace and efficacy in Prayers and Sermons, when expressed as of the ability which God giveth, then when they are said or read out of a Book only, and the chief reason is because the one is Gods Or∣dinance, the other but mans Tradition.

If yet it be said, those that pray and preach without Forms prescribed by others will yet do the same thing in effect, whilst they premeditate their Pray∣ers and Sermons, and if they do not this, then we are like to have but raw and undigested matter. — To this we say,

1. To study to find out acceptable words, to divide the Word of Truth aright is Gods own way, Eccles. 11. 9, 10. 2 Tim. 2. 15. and therefore the Preacher is bound to observe it.

2. To pray and preach with the Spirit, and as of the ability which God giveth, is that which Gods Word requires of the Preacher, who therefore must in such sort perform these Services- 1 Pet. 4. 10.

3. To have Forms made for us by others, destroyes the use of this Heavenly Study, and takes away that care and seriousness which ought always to attend those Sacred Exercises.

4. To study either Prayer or Sermons, and to compose them in writing, and so to read them to the People, is neither prayer nor preaching, and therefore not to be used by the Minister of Christ un∣der the notion of these Services respectively.

5. He then that studies to pray or to preach rightly, doth labour only, to have a due understanding of the Will of God, and of the nature of those Services; to have a gracious sence of them upon his heart; to express faithfully the state of the People to God, and the mind of God to the People; to suit the matter of both to the Peoples capacity in lan∣guage and order most fit for edification, and to leave the ENLARGMENT in these Duties, to the immediate assistance of Gods Spirit, which is gi∣ven to his Ministers to help their Infirmities: And they have also the Holy Scriptures which doth furnish them thorowly to every good work.

Nevertheless this we deny not, that men may herein boast of a false Gift, and arrogate to themselves, what in truth they are not. However these evils must not be prevented by doing that which is of as bad consequence, but hath been, and may still be remedied, by the care of such as are truly judicious in the Church of God; who whiles his Church do carefully maintain his Ordinances as they were delive∣red, will not be wanting to defend them against such abusers of them, though he may (and sometimes doth) permit such conceited Fellows,

to exercise the care and diligence of those that are sincere, causing thereby his Ordinances to have the greater reverence and estimation, 1 Sam. 6. 20. And thus it was in the first times, for there were many rude and vain talkers, whose mouths must be stopped: such they were as would be Teachers, and yet neither knew what they said, nor where∣of they did affirm, 1 Tim. 1. 7.

CHAP. VII. Of the Holy Table of the Lord, or the Lords Sup∣per celebrated in Bread and Wine, for a perpe∣tual Commemoration of the Death of Jesus Christ, till his second coming.

SECT. I.

IT pleased our Lord Christ in the Night wherein he was betrayed, to ordain a solemn Memorial of his death in the breaking of Bread and pouring out of Wine with Blessing, to be religiously observed by his Followers till his coming to judge both the quick and the dead at his appearing and Kingdom; as appeareth by the consent of three E∣vangelists in their Gospels written by them, Mat. 26. Luke 21. Mark 15, The Antients affixed variety of Titles to this Ordinance; as Eucharist, Synaxis, a Thanksgiving or Collection, &c. The first up∣on the occasion of Redemption by Christ; the later, because usually at that time they made their Contributions for the Poor, and other pious uses. But it is doubtless best to keep to the Titles by which it is denominated in the Holy Scriptures; for sometimes the change of names, though never so piously intended, makes way for the change of the thing so named. And hence the word Missa being used by some Christians upon dismissing the Assemblies, after, or the Catecu∣meni before the solemnization of the Lords Table, hath given the Papists occasion to feign some ground for the Mass, as if the Lords Supper and the Mass were the same Service.

Now the Titles by which this Service is known in the Scripture, are these: The Lords Table, the Lords Supper, the Communion of the Body and Blood of Christ, the New Testament in his Blood, the breaking of Bread; which variety of expressions may import the great fruitful∣ness of this Ordinance in the Sacred things held forth thereby: For a due understanding therefore of the mind of God herein, we shall discourse: First,

• 1. Of the Authority by which it is settled in the Church till the end of the World.
• 2. Of the Divine use thereof, as it sets forth Christ and him crucified, and to come again.
• 3. As it serves to teach Christians humility, love, unity, and stability in the Faith.
• 4. As it serves to stir up Christians to attain and keep up those qualifica∣tions, which fit them for communion each with other in that Holy Service.
• 5. Of the due manner of the Celebration of the Lords Table; wherein di∣vers necessary Questions are resolved.
• 6. Of the Popish abuse concerning this Holy Ordinance.

SECT. II. Of the Authority by which the Lords Table is settled in the Church, &c.

When we consider how the denial of John's Baptism to be from Heaven, was as much as to deny him to be a Prophet; we may not slightly resent the boldness of some in these days, who rejecting this sa∣cred institute, the Table of the Lord, do no less than reflect that dishonour upon Christ himself, who spake from Heaven, and upon whose Au∣thority this Ordinance is built; partly from his own blessed Example in taking, blessing, and breaking the Bread, and giving it to his Disci∣ples to eat, as his Body in a Mystery, and the Cup likewise. And partly from his express Mandate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hoc facite, or this do, in remembrance of me, Luke 22. 19. which is enlarged or explained by the Apostle, 1 Cor. 11. 24, 25. For as often as ye eat this Bread and drink this Cup, ye do shew forth the Lords Death till he come: Which Autho∣rity is confirmed by Christ himself after his Resurrection, Mat. 28. 20. Teaching them to observe all things whatsoever I have commanded you, and Lo, I am with you always to the end of the World, Amen. We see then that this Ordinance of Christ is as clearly delivered, and the perpetu∣ity thereof asserted or declared with as much plainness as any thing commanded by Christ; which also is further evinced from the Pra∣ctice of those Churches, which were most famous for Gifts and Graces, Acts 2. 41, 42, 1 Cor. 1. 5, 6, 7. coming behind in no Gift, were inriched in every thing in all utterance and in all knowledge, and had the Testimony of Christ confirmed in them. Nevertheless they did wait for the coming of the Lord Jesus Christ; and as in other Services so in this of the Table of the Lord, Chap. 11. &c. For as often as ye eat this Bread, &c. ye shew, or shew ye forth the Lords Death till he come.

But here a Question is moved by some serious Christians, whether by the word do this, is not meant the Passeover together with the Bread and Cup which our Lord did eat with his Disciples the night in which he was betrayed, seeing 'tis to be supposed, some Churches did use to have a Supper at what time they did celebrate the Lords Table. Now to this I answer;

That however it may be probable that some of the Primitive Chur∣ches

did celebrate the Table of the Lord after Supper, yet that the words do this, do not concern either the Passeover eaten by our Sa∣viour, Luke 22. or the Supper used by the Church at Corinth (if in∣deed they did use such a Supper) 1 Cor. 11. But only are to be un∣derstood of that one Bread and one Cup which he blessed, to comme∣morate the great work of our Redemption by his death, I shall en∣deavour to make manifest: For first,

To assert that any other material food is necessary save that one Bread, and that one Cup, doth expose the Asserters to unanswerable difficulties, because no man can assign what other food is necessary, whether Flesh, Fish, Milk, or Fruit; and to venture upon this or that kind of Food without direction from God, is but mans device, not Gods Ordinance: Neither can any man tell what divine signification such Meat as they so set apart must have, seeing Christ and him cru∣cified, &c. is evidently set forth in the due use of the Bread and Cup only, and to guess at this or that Mystery to be signified by any other Terrene Food, is likewise an humane innovation, and opens a gap for many of like nature to obtrude upon us.

But secondly, that which is of greatest importance, is, That the practise hereby opposed, is censured by the Apostle as unnecessary, if not dangerous, 1 Cor. 11. 34. And if any man hunger let him eat at home, that ye come not together unto condemnation. Here the abuse com∣mitted by the Corinthians is reproved; and to rectifie the same their Supper, though not simply unlawful, yet seems to be prohibited in the Church, ver. 22. What, have ye not Houses to eat and to drink in? concluding by this Interrogative, that a Supper at the time of celebra∣ting the Lords Table was so far from being necessary, that it was more meet to receive it at their own houses, then in the Church of God; which is yet more evident from ver. 23. to ver. 30. where the Or∣dinance delivered to the Church by the Apostle as he received it from the Lord, is plainly set down, and the use of one Bread and one Cup only mentioned; and this not as a thing pertaining to, but clearly di∣stinguished from the Supper which Christ had eaten before, in con∣formity to the Law of the Passeover, Mat. 26. And certainly had the Apostle received that Supper of, or from the Lord, as he received that one Bread and one Cup, he would as faithfully have delivered it to the Church as the other; but this he doth not at all, but advises them to avoid the inconveniencies which attended their having a Sup∣per in the Church, to eat that Supper at home, if they could not ab∣stain, or were hungry. I say that very supper, otherwise he allows them to eat two Suppers before breaking of Bread at the Lords Table, which is too vile a conceit for any Christian.

Again, consider the words, ver. 30. Let him eat at home, lest ye come together unto condemnation; which may be taken imperatively as well as ver. 28. and then here is the force of a gentle prohibition against any Supper at the Table of the Lord, save the Bread and Cup only; which prohibition is grounded on an important reason, viz. The danger that attends such feasting in the Church, Lest ye come toge∣ther

for condemnation. Nor doth the Apostle shew them any other way to avoid that danger, but by eating at home; and this directi∣on being given to any one that hungered, it is given to every one, so so that these 3 things are very clear from what is said.

1. There is great danger in using Feasting at the time and place of the celebration of the Lords Table.

2. There is no danger in celebrating the Holy Table without such Feasting. And

3. That therefore one Bread and one Cup is sufficient for that ho∣ly Manducation. And yet

4. We deny not but a Feast of Charity at that time may in it self be lawful.

To which so clearly agrees 1 Cor. 10. 16. that all doubts may va∣nish; The Cup of Blessing which we bless, is IT not the Communion of the Blood of Christ? the Bread which we break, is IT not the Communion of the Body of Christ? Nothing can be more plain, than that these words do assure us, that that one Bread set apart, and that one Cup sanctified by our Saviour and his Apostles, is sufficient for the Lords Table (as it is also called v. 21.) without any other Bread or Cup what∣soever. Yea the terms THIS Bread, and THIS Cup, are of great validity to the point in hand, being exclusive of pluralities of Cups or other Provisions, which to admit as necessary parts of the Lords Ta∣ble, is to subvert Christs Institution, who when speaking of that which he would leave as the Rite of the Communion of his Body and Blood, speaks only of one Bread and one Cup; which also is expresly noted by the Apostle, 1 Cor. 10. One Body and one Bread, for we are all par∣takers of that one Bread. And had our Saviour intended that the Passeo∣ver he did eat with his Disciples, Mat. 26. should have been celebrated all along with the Lords Table (as some ungroundedly conceive) he would not have said DO THIS, but DO THESE in remembrance of me; but the term THIS only refers to the immediate service of the Bread and Cup: For (saith the Apostle) as oft as ye eat this Bread and drink this Cup, ye shew forth the Lords death; so that no more is necessary.

Again, Let a man examine himself, and so let him eat of THIS Bread, and drink of THIS Cup. And again, whosoever shall eat this Bread and drink this Cup of the Lord unworthily, still in the singular num∣ber; so that certainly all festival Meats and Cups are exhibited from any necessary place in the Lords Table; as having nothing to do with the things signified thereby, being also wholy without the verge of Christs Command touching this Ordinance, and therefore sent to our own homes by the Apostle, as being indeed the fittest places for such refections.

As for the Passeover celebrated by our Saviour, Mat. 26. I have carefully consulted all the Evangelists about it, and many Interpre∣ters also, and find that it was the Jewish Passeover, and not another, now instituted, as some would have it. And that our Saviour did now observe it with greater exactness as to the time, than the Jews

then did observe it; as Diodate well notes: * 4.74 And beside this custome of feasting before the receiving of the Holy Bread and Cup is censu∣red by Socrates, l. 5. c. 2. as an error of the Egyptians and Thebaians, of whom he saith, They do not receive the Communion as the manner is among the Christians, for when they have banqueted and crammed themselves with sundry dishes — they use to communicate. And had the Passeover which Christ was now to eat been any other than that which the Law required, how could they have asked our Saviour where they should prepare it for him? They knew the thing it self, what, and how to prepare it (but knew not the particular House where) without his direction. And the same is yet more plain, because our Saviour came up now as at other times to Jerusalem to keep the Feast, a thing well known to his Disciples. Finally, as we read of no other Typical Passeover save that of the Jews, so to imagine one of our own heads, and to say (as some) it is significant, and not to tell us by good autho∣rity what that significancy is (as none can do it) is too great a pre∣sumption.

SECT. III. Of the Divine use of the Lords Table, as it sets forth Christ and him crucified, and to come again.

To set forth Christ and him crucified, is the great design of the Gospel, and made the reason of the present Ordinance by the Apostle, 1 Cor. 11. For as often as ye eat this Bread, &c. ye shew forth the Lords death, &c. It was our Saviours design by this Holy Rite, to keep himself the better in the remembrance of his chosen Disciples; and if they that had seen him had need of such an Ordinance, how should we not accept it with great thankfulness, who having not seen him, 1 Pet. yet by this we see great cause to love him, whiles he is hereby evidently set forth crucified and to come again. Holy Peter was care∣ful, that the Christians should have these things always in remembrance; by which he had made known the power and coming of the Lord. And indeed upon this depends our Life and all our Happiness, for if in this Life only we have hope in Christ, we are of all men most miserable. Now Christ is our Hope, our Life, and when he shall appear, we shall ap∣pear with him in Glory. The due understanding of the Lords Table, is of great advantage many ways:

1. It provides against all future offerings FOR SIN, there being no other propitiatory Sacrifice since the dying of the Lord Christ ei∣ther required by God, or performable by Man; For by one Offering he hath perfected for ever them that are sanctified. And again, where remission of sin is, there is no more offering for sin; and whoso de∣nyes cleansing by this death of the Lamb of God, will find there is no more sacrifice for sin.

2. This Ordinance representeth Christ as having really dyed for us, his Body really put to death by the wicked hands of the Jews, and

not as our late Enthusiasts do speak, when they tell men Christ lyeth dead in them, because unregenerate, when in truth he is not in such men at all, otherwise then as his Kingdom ruleth over all, however he is not dead in them, for he dyed but once, death hath no more domini∣on over him, and now he ever liveth to make intercession to God for us. How certain it is that the Body of Christ was broken and his Blood shed, as the breaking of the Bread doth plainly shew, so it is most carefully asserted, and delivered with such solemnity, as it is not at all to be doubted or transferred to a Mystery: for thus saith the Scripture, John 19. 34, 35. But one of the Soldiers pierced his side, and forthwith came there out Blood and Water. And he that saw it bare re∣cord, and his record is true; and he knoweth that he saith true, that ye might believe.

3. This Ordinance plainly sheweth, that the Blood of Christ shed for remission of sins, was really seen with mortal eyes, contrary to that dangerous saying of the Quakers, which I have in writing from them, viz. That the Blood of Christ which cleanseth from sin, was never seen with mortal eyes: And further asserting most falsly, that nothing which was mortal was called Christ. It is no marvel therefore, that those false Spirits do reject this Ordinance which standeth as a constant wit∣ness against their Delusions, and by it we are admonished to beware of their great mistakes.

Again, the second coming of our Lord in person, or in that Body which dyed for us, is hereby evidently held forth, as the great ex∣pectation of all that believe on him; which is not to be understood of his appearing to his Disciples soon after his Resurrection, nor yet his giving them the plentiful fruits of the Spirit on the day of Penticost next after he rose from the dead, but is plainly declared by the An∣gels of God to be a coming, so, or on like manner as they saw him as∣cend up into Heaven, when a Cloud received him out of their sight, Acts 7. And as plainly is this truth delivered by the Apostle, Acts 3. God shall send Jesus who before was preached unto you, whom the Heavens shall retain until the time of the Restitution of all things: And Paul teacheth the Thessalonian Saints, to look for the Son of God from Heaven, even Jesus which delivered us from wrath to come. In the mean time this Ho∣ly Ordinance serves to manifest the Lord Jesus to the Children of God, and seems to be made use of by himself to that end, after he was risen from the dead, Luke 24. 30, 31. And it came to pass as he sate at Meat with them, he took Bread and blessed it, and brake and gave to them, and their eyes were opened and they knew him. Certain it is, many of the antient Christians understood this place of the breaking of Bread according to Christs Institution, Luke 22. * 4.75 And perhaps herein we might fulfill what he then said concerning his drinking the Fruit of the Vine new with his Disciples in the Kingdom of God, he having now overcome death, and become King of Kings and Lord of Lords, and the Power of the Kingdom of God being now also advan∣ced by virtue of all Power both in Heaven and in Earth; and that which adds further strength to this, is the report which these Disci∣ples

make to the Eleven, how that Christ was known to them in break∣ing of Bread.

SECT IV. It teacheth Christians Humility and brotherly Love.

It teacheth Humility because it setteth forth Christ in the great∣est of his self-abasement, yea the depth of his Humility shewed forth in his bearing the revilings, contradictions, and murther of his ene∣mies, when he could have prevented them by destroying them all. He humbled himself and became obedient unto death, even the death of the Cross, Phil. 2. 5. &c. When they hear Christ saying, The Cup that my heavenly Father hath appointed me to drink, shall I not drink it? which our Saviour expounds of his death and bitter passion, and all this ex∣cellently commemorated in this table of the Lord, how teachable must it needs be to the pious Christian? Sure this is no less efficatious to teach this duty of humility, than the word preached, Heb. 12. 1, 2, 3. For consider him that endured such contradiction of sinners against himself, lest ye be weary and faint in your minds. Paul was a zealous Christian for this Ordinance, Acts 20. 1 Cor. 11. and we find him well instru∣cted in the Doctrine of it, being desirous to know Christ, the fellowship of his sufferings, and the power of his Resurrection, being made comformable to his Death. Let no man strive therefore against this Gospel precept, because (as they are pleased to speak) it is a low ministration, sith what may rightly be said of its small beauty in the Judgment of men, doth argue the necessity and true usefulness of it, being therein made fit to set forth Christ in his humiliation, and consequently the con∣formity of the Church to Christ in his abasement, which she must learn during the time her Lord exercises her under the word of his patience: Nevertheless this Ordinance (as all other Gospel Services) hath also a clear evidence of the Glory of Christ in it, as it directeth us to the manifestation of the Son of God, When he shall come to be glo∣risied in his Saints, and to be admired in all them that believe.

We may justly conclude, that such as reject Christ as held forth in this Ordinance, do therein declare themselves averse to the true steps of humility (notwithstanding great and voluntary pretences that way, Col. 2.) pretending, but very falsly, to know Christ after a more ex∣cellent way, than he is held forth in this Ordinance, else doubtless they would follow him therein: Yea they tell us, this is to know Christ after the flesh, as if Christ taught no spiritual matter in this Ordinance; or, as if the Doctrine of his Cross, and our conformity to him therein, were not as necessary as any thing, to demonstrate the spirituality of a Christian, whiles the Church is militant; or, as if it were not the best conquest, to have every thought brought into the obedience of Christ, who is the great Commander in this Service as well as the rest of his Holy Precepts.

Again, this holy service teacheth Christian Love as effectually as any part of Christs Doctrine, because it holds forth the love of Christ to his, even to the end, John 13. 1. &c. and was the highest sign of his love to Sinners in general, as it beareth forth the witness of his dying for them; * 4.76 and hence Christians ought to infer from these fair premises, That if Christ so loved them, they ought also to love one an∣other, 1 John 1. If Christ loved them when they were enemies to him by wicked works, they ought to love their Enemies: And above all it teacheth Love to God the Father, to Christ his beloved Son. For, what pious Christian can behold the things set forth un∣der these considerations, of the Father giving the beloved of his Soul, to be an Offering for the Sin of the World; and the Son of God cry∣ing out upon the Cross under the burthen of their iniquities, and not be moved with very great affection towards this gracious God, and our Lord Jesus Christ? Oh how ingrateful are those men that con∣temn this precept, wherein we so evidently see the Love of our Lord Jesus Christ, who though he was rich, yet for our sakes he became poor, that we through his poverty should be made rich, 2 Cor. 8. Do we not here see him deserted of Friends, divested of Raiment, degraded of of Honour, being numbred with Transgressors, and which was above all, forsaken of God in some sence, and all this in pure love to our Souls, that we might be cloathed with his Righteousness, and ho∣noured with the Friendship of Heaven it self! May not men as well contemn any part of the Gospel as this Precept? Is any part of great∣er evidence of Gods Love than this? Nay do they not in effect con∣temn the whole that contemn a part, especially such a part? In∣grateful men! Doth Christ require this to be done in remembrance of him, and will you scorn to remember him therein? surely had he commanded some great thing you ought to have done it (on this account at least) how much more when he saith, Do this in remem∣brance of me? Sure in this Ordinance we have as real an offer made of the Flesh and Blood of Christ for us to feed upon by faith, as in any o∣ther part of the Gospel of God.

SECT. V. It teacheth Christian Unity.

Nor is the Table of the Lord inferiour to any Doctrine in the Go∣spel, tending to preserve Unity in the Church of God: Hence it is expresly called the communion of the Body and Blood of Christ, 1 Cor. 10. The Bread which we break is it not the communion of t••e Body of Christ? The Cup which we bless is it not the communion of the Blood of Christ? And again, We being many are one Body and one Bread, even as we are all partakers of that one Bread. Can any thing be more effe∣ctually spoken to unite the Members of Christ, or will any man say these things are not spoken of this Ordinance? If so, he may see his folly be reading, 1 Cor. 11. throughout, where the Apostle plainly

refers to the Institution of Christ, and affirms, that he delivered that to them which he received of the Lord, and plainly calls that Bread and Cup, the Bread and Cup of the Lord, ver. 27. Yea here Christ gathers his People together at his own Table, as one Family. And it is that Table, to which all Saints are to approach with such preparation as may render them fit for communion in that Mystical Body, the Church; which is also called Christ, because of that unity they have with him, and one another in him. 2 Cor. 12. 12, For as the Body is one and hath many Members — so also is Christ (that is the Church:) for by one Spirit are we all baptized into one Body — and have been all made to drink into one Spirit; which is true, not only for that this one Body hath one Spirit, but also for that it hath one Faith, one Baptism, and one Holy Table of the Lord, wherein the Members communicate together by the operation of that one Spirit. What shall we say? doth not our chear∣ful joyning together in Prayer demonstrate our union? how then should not our sincere communicating in this holy Manducation be as great an evidence of Christian Unity? Doubtless when our Saviour enjoyned all that sat with him, to eat that bread and to drink All of that cup, his design was therein to engage them in the Unity of himself and one another, especially the Faithful; for as for Judas, and all Hypocrites, as Christ himself is to them the savour of death unto death, * 4.77 so also is this Ordinance; yea and every truth of the Gospel. And here our Blessed Saviour, after he had given those, whom he had chosen, this Precept, prayes for them five several times, that they might be in love and unity together. Let us therefore keep this Feast with the unleavened bread of sincerity and truth, for that is the scope of all religious performances, to teach us to love God and one another, as he in Christ hath loved us.

SECT. VI. It conduceth to the Stability of Christians in the Faith.

This Table of the Lord rightly understood is of great validity to establish Christians in the true Faith, for when our Saviour saith, This Cup is the new Testament in my blood, he shews the nature of this Ordinance is to assure the Saints (as by a pledge or token) that the New Testament is ratified and confirmed by the death of the Testator; so that whether we regard the certainty or sufficiency of the Gospel, both are declared in this Ordinance as much as any other; for all the Offices of Christ do meet and shew forth themselves in this Ser∣vice.

1. His Kingly Office, in that he makes a new Law for his Church and abrogates the old, * 4.78 For in that he saith a new Covenant, he hath made the first old: Now that which decayeth and waxeth old is ready to vanish a∣way, Heb. 8. 13. But in this Ordinance he expresly declares the esta∣blishment of the New Testament or Covenant in his Blood, and there∣fore doth here also shew the abrogation of the Old.

2. His Priestly Office is most perspicuous in this Service, the great Sacrifice of the Flesh and Blood of Christ being the main thing to be always commemorated in the Church by this Ordinance, For as of∣ten as ye eat this Bread and drink this Cup, ye do shew forth the Lords Death.

3. His Prophetical Office. Here he teacheth that the Law could not give life: for (as the Apostle saith) then Christ had dyed in vain, and righteousness should have been by the Law: But now re∣mission of sin is herein set forth by the Blood of the new Testament, there being none other that could purge the Conscience from dead works to serve the living God. In this Ordinance Christ shewed be∣forehand who should betray him, and foretells the Kingdom of Glory, at his second coming, and the Kingdom of Grace which should pre∣sently be established in his Death and Resurrection, wherein all things are made new, 2 Cor. 5. 17, 18. Therefore if any man be in Christ, he is a new Creature. Old things are passed away, behold all things are become new. No Ordinance (no not preaching of the Word) is of greater use to establish Gods People in the Faith than this, for here we see with the eye, and by it the Judgment is informed, as we hear with the ear, and so receive Instruction. And doubtless where Christ is known and believed in, according to what this Ordinance declares of him, there the impieties of Antichrist cannot enter, whose design is to deny Christ to be come in the Flesh; yet so mysteriously, as that did he not oppose the Ordinances of Christ which were appointed to set him forth as come in the Flesh, it were much more hard to discover him then now it is; for being pressed by the evidence given on that account, by Baptism and the Table of the Lord, where the reality of Christs Humanity, his Death, Burial, Resurrection, and second Coming are so evidently displayed, that the Adversary hath no way but boldly to shake off these Precepts, as savouring too much of a Fleshly Christ (as he is pleased to speak;) when doubtless it is the most Spiritual attainment in this Life, to know and walk with Christ as he is held forth in these two Ordinances, which compre∣hend briefly what is said of him, in respect of his Kingly, Priestly, and Prophetical Office, as before is shewed; as also what concerns the Christian Man, in the New Birth, New Life, Self Examination, Mor∣tification of the Old Man, the putting on of Christ, the feeding upon him as Meat and Drink indeed, and finally the Resurrection of the Dead and Eternal Life, is undeniably set forth in the right use of these Ordinances, which therefore are of great advantage to esta∣blish (through Gods Blessing and Spirit going along with them) all such as love Christ, and wait for his appearing.

SECT. VII. It is useful to stir up Christians to attain and keep up the Qualifications which fit them for Communion with Christ, and one with another.

Though it be very true that Christians ought at all times to live to him that died for them and rose again; yet it's too apparent that the best of men are too much wanting in that respect, through inadvertency, and the perturbations of this present Life, so that they cannot always do the things that they would, Gal. 5. 17. where∣fore God in mercy to man, as he hath given great travel to the Chil∣dren of men under the Sun, so hath he also appointed them Seasons, but especially his own People, to be exercised about heavenly things, to call them back, lest they be swallowed up with over much care∣fulness about the things of this present life; and among the rest, this Holy Table of the Lord is excellently fitted to help them forward in the path of Godliness. To the due participation whereof, great care and self-examination is strictly enjoyned, and the great danger of approaching to this Table unworthily is declared, 1 Cor. 11. Let a man examin himself, and so let him eat of this Bread and drink of this Cup — for whosoever shall eat this Bread and drink this Cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord. How pro∣voking it is in the eyes of the Holy God, for men to approach irreve∣rently to his Ordinances, may be seen here. Many of the Corinthians being smitten with sickness, weakness, or death, because they propha∣ned the Lords Table; which by the way is an evidence, that God owns it for his Ordinance: The like we read in the case of Nadab and Abihu, who sustained the wrath of God for not sanctifying him in their approaching to his Service, Levit. 10. 1. &c. This is that the Lord spake, saying, I will be sanctified in them that come nigh me; and before all the people I will be glorified. When the Bethshemites had too presumptu∣ously meddled with the Ark of God, they found the sad consequence in the loss of many thousands of men, 1 Sam. 6. 19, 20. and cryed out, Who is able to stand before this Holy Lord God; yea if his Enemies abuse his Ordinances, he will plead their cause against them. Thus he plagued the Philistines because of the Ark, and Belshazzer, because he prophaned the Vessels of the House of the Lord, Dan. 5. 23.

But on the contrary he blesseth the faithful observers of what he hath ordained, Isa. 64. 5. Thou meetest him that rejoyceth to work righ∣teousness, those that remember thee in thy ways. And again, All the ways of the Lord are right and the Just shall walk therein, but the Transgressors shall fall therein. For ever is that saying true; The Word of the Lord doth good to them that walk uprightly: This David wisely considering, would wash his hands in innocency, and so compass the Altar of God. In like manner Christians are provoked from the consideration of Gods presence in his Ordinances, to beware of sin, as that which doth not

only render their service unacceptable, but often is the cause why God with-holds blessings from them.

The worthy Receiver of the Lords Supper, does not only put away sin by the power of Christ, but he must approach nigh to God with the whole heart in this service. My Son give me thy Heart, and let thine eyes observe my ways, Prov. 23. 26. And again, Lift up your heart with your hands to God in the Heavens: Without which hearty devotion all external services are but a mockery and not the worship of God; and the Lord detects services by the Prophet, They sit before me as my People, and with their Lips they shew much love, but their Hearts are far from me.

Some serious Christians being under a sense of their imperfections, do greatly fear to approach the Holy Table of the Lord, because they apprehend not themselves to be worthy: But surely such are in the most hopeful way to be worthy Guests, and accepted of the Lord; For to this man will I look (saith God) to him that is poor, and of a contrite heart and trembleth at my word, Isa. 66. 2. The Holy Apostle saith, We are not sufficient of our selves to think a good thought: It was God that counted the Apostle worthy to serve him in the Ministery, and the humble soul he counts worthy, and will exalt him, Luke 14. 11. It is the hungering soul after righteousness, that hath the pro∣mise of being filled. He therefore that comes to this holy table with∣out a sense of his wants, is most likely to go away without refresh∣ment.

Again, the worthy Receiver must come in charity. This is the bond of perfection among Christians, whose prayers are not heard, unless from the heart they shall forgive those that trespass against them, Mat. 6. But in this holy ordinance, both prayer and praises wait for God in his Churches; therefore it behoveth, that all wrath, anger, and cla∣mour be put away with all malice.

To discern the Lords Body is necessary in all that approach this so∣lemn Manducation; which standeth not only in making a difference between this and our common Tables, for the refreshment of our bo∣dies, which yet must be done; But also First, that we believe the rea∣lity of his humanity, represented in that holy ordinance, and that therein he did the Will of God, and by that will, which he fulfilled, we are sanctified, as it is written, Heb. 10. 10. And that God hath accepted humane nature to a state of glory, giving the earnest thereof to us in the exaltation of Christs Body at his own right hand, being there our High-Priest to make intercession for us; and finally to usher us into the holy places not made with hands, Eternal in the Heavens, where he is for us entred. Secondly, that this ordinance is not a Sacrifice propitiatory, but commemorative only of that one only sacrifice which takes away sin; Do this in remembrance of me, saith Christ, which is needless if he were there corporally present, as some do vainly pretend, For if he were on earth, he should not be a Priest, Heb. 8. 4. Thirdly, the Body of Christ mystical is here to be discerned, as this is the evidence of that unity between the Head and the Mem∣bers,

We being many, are one Body and one Bread, for we are all Parta∣kers of that one Bread: By Faith we herein eat the Flesh of the Son of God, and drink his Blood; and without this Faith it is impossible herein to please God. Rightly therefore it is said by Mr. Perkins, Without Faith the Sacraments profit nothing.

SECT. VIII. Of the due manner of Celebration of the Lords Supper, wherein several necessary Questions are resolved.

To manifest what is truth, in opposition to the devices of men in this case, we shall propound and resolve these following Que∣stions.

Quest. 1. Who is a lawful Administrator, to dispense this Holy Mystery?

Answ. The lawful Administrator is certainly the Pastor of the Church, whose office it is to feed the Flock; who is therefore a Steward of the Mysteries of God, 1 Cor. 4. 1. Paul chargeth none to feed the Flock, (Acts 20.) but those whom the Holy Ghost had made Overseers, who are also called Elders. And the same charge is given to the same sort of Ministers, 1 Pet. 5. This most exactly agrees with the practice of Christ, Mat. 26. and it is wholly without example, that any who were not in the Ministry, did at any time administer this Ordinance; and it cannot be very safe to go in a path where none of the Chil∣dren of God are found to go before us.

Some object the Case of necessity, and that then a gifted Disciple may celebrate this Ordinance. Augustine seems to be of that mind, and alledges Antiquity, * 4.79 saying, We have heard that even Lay-men have given the Sacrament. To this it may be answered, that no neces∣sity can fairly be pretended in this case: for where this Ordi∣nance is practised, it is ordinarily, if not always supposed there is a Church or Congregation, and that some of them are capable to minister in this Service, in respect of Gifts and Qualifications; other∣wise he would not undertake it, or at least ought not so to do. Now if they find a person fit to serve them in this Sacred Ordinance, what lets but that they first elect him their Pastor, and after the example of the Church at Antioch, Act. 13. delegate that power, which as a Church resides in them, that he may be their lawful Minister. If he be not fit to feed them, how can he minister in this holy Service? It is as so∣lemn a Service as any, and requires as great abilities to do it to edifi∣cation, as other services pertaining to the work of the Ministry, and is ordained to feed and nourish the Faith of the Church of God. As for Augustin's authority, it cannot make the thing lawful, and we find not that he refers to any thing said in the holy Scripture on that ac∣count, but is occasioned to speak thus in the case of giving the Sacra∣ment to the sick, lest dying without it, their loss might be irrepara∣ble, especially if they never had received it; for his Opinion is known

to be, that without it they cannot be saved, and therefore pressed the necessity of it also for Infants.

It is alledged, that he that is not an Elder or Pastor may lawfully baptize, and consequently minister at the Lords Table. But the An∣swer is easie; Baptism must be dispensed out of the Church, or where there is only a Disciple and an Instructer, as in the case of the Eunuch, Act. 8. and is warranted by the example of the first Christians; when thousands are to be baptized, there is absolute necessity that many hands be imployed in it, when perhaps there may be few in the Mini∣stry present. Paul was not sent to baptize, i. e. it was not his great work, though he had lawful power to baptize, and did baptize many, Act. 16. 14, 15, 32, 33. though he baptized but few of the Corinthians, 1 Cor. 14, 15, 16. It is no reasoning therefore, that he that is a Disciple only, may baptize; ergo, He that is a Disciple only, may minister the Lords Supper: for let this Argument run, and it will make Ordi∣nation an insignificant Trifle, and every man to have the same power in the dispensation of Ordinances.

Quest. 2. Whether the Gesture to be used at the Lords Table be Sitting or Knee∣ling?

Answ. It is best to follow Christ, who did nothing herein but what was seemly, and the most expedient also: and it is certain he and those with him sat at the Table, when he instituted this Holy Ordinance, Luke 22. 14. And when the hour was come he sat down, and the twelve Apostles with him. And as they did eat (viz. the Passeover) Jesus took Bread. See Mark 14. 22. Now this is the case, either we must fol∣low the example of Christ and his Apostles, or men in opposition to them. How fit it is to give this honour to Christ is easily determi∣ned, that he should be our Leader, that we should hear his voice and follow him. And for those that Kneel, if it be done in humility, I leave it to God, I do not think the gesture essential to the Ordinance; but yet we find voluntary humility disapproved by the Apostle, Col. 2. And sure Christ and his Apostles were as humble as any, and there is no reason to think that he will blame us for following his own ex∣ample.

Again, Sitting is the most comely gesture for a Table-service. Princes themselves do not require those that eat at their table to kneel when they eat, whatever they do at other times. Sure I am Christ our Prince requires it not: Scripture is for sitting at the Lords Table, and Reason is against kneeling. The Learned Protestants, however they forsake Christs Example in sitting at the Lords Table, yet in their opposing the adoration of the Elements, they are clear for us. Dr. Willet cont. Bellar. saith, In the first Institution of the Sacra∣ment the Apostles received it sitting, not kneeling, by taking it, not lifting up their hands to it; ergo, they did not adore it, neither is it by us to be adored.

Quest. 3. Of the time when or how often this Ordinance is to be celebrated?

Answ. The time for duration of this sacred Ordinance is determined by our Saviour, but the precise times and seasons wherein the Church

shall celebrate it are not. Christ gave being to it in his Church till he come: his Apostles held forth the same, as hath been shewed; but left it to the liberty of the Churches how frequently to practise it, 1 Cor. 11. As often as ye break this Bread, &c.

It may be gathered from Act. 2. 41. Act. 20. 7. That the Primi∣tive Christians were very frequent in the practice of this Ordinance, for these words, Upon the first day of the week the Disciples came together to break bread, imports that it was their ordinary practice to do it on that day. Augustine reproves such as came slowly to this Service; * 4.80 Si panis quotidianus est, cur post annum illum sumas, &c. If it be thy daily bread, why dost thou take it but yearly? take that continually that may profit thee daily. Nor is this the only Ordinance that is not limited to pre∣cise times. Preaching and prayer in publick Assemblies are left free to any time, because they are always useful, and the more frequent the better, if piously performed, and the same we conclude of the Lords Table. For had the precise times been limited in the Scripture, such times must have been sacred as well as the service, but here the wisdom of God thought not fit to impose any thing: Nevertheless as the natural man will not long abstain from his bodily food if he can obtain it, so neither will the spiritual man neglect his Fathers Table, but delight to feed there, with those that call on the Name of the Lord out of a pure heart in that Solemnity.

Quest. 4. Whether the Bread ought to be broken, or cut into parts?

Answ. The Answer is as before, It is best to follow Christ, who it's cer∣tain took the Bread and brake it, and then gave it to his Disciples; to which the Evangelists do give witness: and so doth the Apostle Paul, 1 Cor. 10. The Bread which we break, &c. In a word, it is every where called the breaking of Bread, as we have heard; and so it must needs be most safe for us to practise accordingly. As for those who practise otherwise, they are to account for it; but sure it is much beside Scri∣pture and Reason also, to have the Sexton go and cut off part of the Bread, and also cut the residue into small pieces, before ever it be ta∣ken and set apart by prayer: which is so gross a departure from the example of Christ, that it is hard to call it his Ordinance. We there∣fore refuse to follow men, or our own device, that we may follow the Lord Christ in this sacred Action; remembring what is written, Deut. 4. Thou shalt not add to the word which I command thee, neither take ought from it, that ye may keep the Commandments of the Lord your God. And saith the Apostle, A Testament when it is confirmed, no man disannulleth, or addeth ought thereto.

Quest. 5. Whether we ought to come to the Lords Table fasting?

Answ. To make it necessary to come fasting to the Lords Table is not only mans tradition, but against express Scripture, and the example of Christ, and also against the Doctrine of the Apostle, 1 Cor. 11. who advises, If any man hunger, let him eat at home. It is doubtless very unfit to forsake those Rules, for the most specious pretences whatso∣ever; as truly this of Kneeling and that of Fasting hath a great shew of Wisdom, and neglecting of the Body, but yet being only of mans de∣vice,

can have no real weight, seeing it is granted by the learned them∣selves, who use these methods, that both Scripture and Antiquity is for the contrary. Augustine, as Dr. Fulk observes, declares the custom of the Ancient Churches was to celebrate this Ordinance after Dinner; * 4.81 and the same is attested by the Council of Carthage. And certainly if we will give heed to the Scripture, calling this holy service the Lord's Sup∣per, it is the most fit time to continue the practice of that Service in the Churches towards the evening, though there is nothing precise∣ly determined herein.

Finally, We find this sacred Ordinance concluded with an Hymn of Praise, or with giving of Thanks; as indeed there is the greatest cause to praise God that ever was offered to Sinners, if we consider the Grace of our Lord Jesus Christ held forth in this Service; but sith we shall now (God willing) treat perticularly of that Service of praising the Lord in Psalms, &c. in our next Chapter, we shall proceed no further in this place.

SECT IX. Of the great abuse which the Papists have offered to the Lord's Table by their pretended Sacrifice of the Mass.

To let pass their manifold abuses done to this holy Ordinance by the multitude of their Ceremonies, and those so vain and ridiculous, (as recounted by Dr. Willit in his Synopsis Papismi:) As it is a reproach to Religion to mention them, we shall give place to a learned Prote∣stant, about the Sacrifice of their Mass it self, wherein doubtless as great wrong hath been offered to the Christian Faith and Religion, as in any thing, whilst they blindly affirm their Sacrifice (or Wafer-Cakes) to be the very flesh of Christ, yea, whole Christ God-man, and worship the same with the highest Adoration.

The point of Transubstantiation (saith my Author) is justly rank∣ed among our highest differences. * 4.82 Upon this quarrel how many souls went up to Heaven in the midst of their flames, as if the Sacrament of the Altar had been sufficient ground of these bloody Sacrifices.

The definition of the Tridentine Council is clear and express, * 4.83 Si quis dixerit. &c. If any man shall say, that in the Sacrament of the sacred Eucha∣rist there remains still the substance of Bread and Wine, together with the Body and Blood of our Lord Jesus Christ, and shall deny that marvellous and singular Conversion of the whole Substance of Bread into the Body, and the whole substance of Wine into the Blood (the Species) semblances or shews only of Bread and Wine remaining, (which said Conversion the Catholick Church doth most fitly call Transubstantiation) Let him be accursed. Thus the Papists.

Now let us enquire how old this piece of Faith is? Bellarmine him∣self dare not affirm it to have been determined much above 500 years ago. Nor can this be said to be the determination of the Universal Church; for the Greek Church to this day do deny it, * 4.84 and the judg∣ment

of their Church is expressed by their Patriarch. (Et enim verè) The Body and Blood of Christ are truly Mysteries, not that these are turned into mans Body, but that the better prevailing we are turned into them. [We being many, are one Body and one Bread, even as we are all partakers of that one Bread.] The Ancient Greek or Latin Church, are so far from countenancing this Opinion, and that our learned Whitaker durst challenge his Duraeus, * 4.85 Si vel unam, &c. If you can bring me but one testimony of sincere Antiquity, whereby it may appear that the Bread is transubstantiated into the flesh of Christ, I will yield my cause.

Were it not that men do wilfully hoodwink themselves with their own prejudice, the Scripture is plain enough; for the same Christ that said of the Bread, * 4.86 This is my Body, and had said before that, concerning his Body, My flesh is meat indeed: and yet the Papists do not believe that the flesh of Christ was then transubstantiated into meat, or his Blood into drink. He says also, I am the Bread which came down from Heaven, and S. Paul saith, * 4.87 ye are the Body of Christ, yet no man is so unwise to think here is any Transubstantiation.

When Christ saith, Mat. 26. 26. This is my Body, if whiles he says, This is, implies it already done, then it must needs follow, that Body was transubstantiated before he spake these words. But who knows not that his true humane Body was there present with them, and took the Bread, brake it, gave it, eat it? If the Bread were now the real Body of Christ, he must either have two Bodies there, or else the same Body is by the same Body taken, broken, eaten, and is (the while) neither taken, nor broken, nor eaten. And as the Apostle, 1 Cor. 11. 26, &c. calls it Bread no less than five times after the pretended change, or Transubstantiation. So it must be granted that Christ was man, truly as we are (yet without sin); and our humane Body shall once be like his glorious Body, yet shall we not lose the true Essence of a Body; * 4.88 we shall not then be capable to be in ten thousand places bodily at the same time, yet we shall be like Christ. And it is cer∣tain his Body which was raised did not fill all places at once, for saith the Angel, * 4.89 He is not here, for he is risen. And saith the Apostle, the Hea∣vens must retain him till the times of the Restitution of all things. And a∣gain; * 4.90 If he were on earth he should not be a Priest. The Papists Transub∣stantiation therefore is against the Scripture, and particularly against the Priesthood of Christ, who as he is said by one offering to perfect for ever them that are Sanctified, so also it is true that he need not daily to be offered. And hence the erroneousness of the Missal Sacrifice is apparent, in that they make it a Sacrifice propitiatory, and offer it daily for the sins of the quick and dead.

In reason (saith my Author) there must be in every Sacrifice a de∣struction of the thing offered * 4.91 [and Bellarmine denies it not]: and shall we say that the Papists make their Saviour (for they do hold that the Priest doth make the Body of Christ by the words of Consecration) and crucifie him again? No, they allow not this, But they eat him. For (Consumptio seu manducatio quae fit à Sacerdote) The Consumption or

Manducation which is done of the Priest is (with them) an Essential part of this Sacrifice. Suppose we then, the true humane Flesh, Blood and bone of Christ, God and man, really and corporally made such by their Transubstantiation; whether is it more horrible to crucifie, or to eat it?

It is granted by the Papists that the half-Communion, or giving of Bread only to the people, is a palpable Innovation. * 4.92 Vasquez saith, We cannot deny that in the Latine Church there was the use of both kinds; and that it continued till the days of S. Thomas, which was about Anno. 1260. * 4.93 As for the Greek Church, the World knows they always com∣municated in both kinds. And in this case the Papists are not more bold to contradict the Scriptures than to oppose themselves against both Councils and Fathers. * 4.94 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Ignatius, One Cup di∣stributed to all. * 4.95 Cyprian would not deny the Cup to those, whose duty it was (when called) to shed their blood for Christ. And of the same mind was Jerom, Ambrose, Augustine, Gelasius, Paschasius.

In this practice Reason is no less their enemy, than the Scripture and Antiquity: for though it be but a mans Covenant, yet if it be con∣firmed, no man disanulleth it, Gal. 3. 6. How much less shall Flesh and Blood presume to alter the last will of the Son of God, and in so mate∣rial a point, as utterly destroys the Institution? for as D. White observes; Half a man is no man, half a Sacrament, no Sacrament. And there is cer∣tainly as much ground thus to conclude against the Papists, as for S. Paul, to conclude the Corinthins did not eat the Lords Supper, 1 Cor. 11. And having thus briefly touched their Opinions in this case, by doing little more then reciting the heads of what their Learned Adversary hath written, we shall leave them till we find, occasion to consider what they have done to the prejudice of Christian Religion in other cases. Only let it be here noted, that as from hence it appears the Papists have not the Sacrament of the Lords Table among them, so we have formerly shewed (and shall do it yet more particularly in our defence) that they have no Baptism, and consequently they have no Church-State remaining, however they are pleased to bear the world in hand that they are the Church, and that all are Hereticks that communicate not with them.

CHAP. VIII. Of the great Duty of Thanksgiving; or the Ordi∣nance of God touching the singing of Psalms, Hymns and spiritual Songs in the Christian Church, according to Scripture and Antiquity.

SECT. I.

AS all parts of the Christian Religion have suffered great violence, by the encroachment of humane Innovations, this solemn part of Gods holy Service hath suffered with the rest, insomuch that it is become hard to bring men off from the mistakes they have fallen in∣to, and perhaps not so easie to clear the truth in this particular, as in some other; nevertheless we shall endeavour to do somwhat; as God shall assist in this behalf, and shall first shew,

1. That Psalms and Hymns, as recommended to us, or required to be performed as a part of the Publick Worship of God in the Christi∣an Church, are to be Sung there, by such as God hath fitted thereto by the help of his Spirit, for the Edification of the Church.

2. That the matter of these Psalms are to accord with the Psalms or Hymns in the Scripture; And that the Primitive Churches used no other manner of singing than such, as that the Church might be Edified by understanding the voyce of him that sung.

3. That the formalities now used generally in singing Psalms, &c. differ greatly from that which God hath ordained, for his Wor∣ship and Service in that case.

4. An Essay to make manifest the sincerity of this service in prai∣sing God in Psalms, Hymns and Spiritual Songs, in the Christian Church. And first,

It is to be considered that there are only two ways to perform the Service under consideration, and that is, either by meer Art, as those do, who only speak what another puts into their mouths, or by the gift of Gods Grace and Spirit. The first in its greatest perfection can∣not sit any man to perform this Service, as it is a Christian Ordi∣nance, what ever it might do in the Jewish Paedagogie: because he that worshippeth Christ acceptably, must worship him in Spirit: For they that are in the flesh, i. e. in a legal Form, or only present their Bodies in the Worship of God, cannot please God, in Gospel-services. To sing therefore by meer Art in the Christian Church, is a meer counterfeit Psalmody: an empty sound of words, no Spiritual Song; which is therefore called Spiritual, because sung with the Spirit, or with Affections raised

to Godward by his Grace, as well as for the matter whereof the Psalm or Song consists. For when the Apostle exhorts Christians to desire Spiri∣tual gifts, he as really intends the inward rectitude of the mind; and the heightnings of our faculties, as to have matter to speak; as will not I suppose be denied by any knowing Christian; otherwise it will fol∣low that he that can but discourse aptly of the Scripture, is a person of Spiritual Gifts, when yet he is a meer stranger to the motions of the Spirit of truth in the holy Operation of it; being most enormous in his Life. John 14. 17. The Spirit of truth, whom the world cannot re∣ceive, because it seeth him not, neither knoweth him; but ye know him, for he is with you, and shall be in you. And again, Ye have received not the Spirit of the World, but the Spirit of God, that ye may know the things which are freely given you of God.

Wherefore first, we shall seriously consult the holy Apostle, 1 Cor. 14. 26. How is it then, Brethren, every one of you hath a Psalm, hath a Do∣ctrine, &c. Let all things be done to edifying. Plain it is from hence, that every one had not a Psalm, any more than every one had a Do∣ctrine, and therefore every one could not actually sing Psalms according to this * 4.96 direction. 2. None had either a Psalm or Doctrine, but such as might be judged and tried, yea and refused too, if not according to the Word of God: and therefore these men spake not by the immedi∣ate dictates of the Spirit (as some would have it) as those who deli∣vered to us the Oracles of God. For v. 29, 36, 37. It is said, What came the Word of God out from you? No? the Apostle denies that; or came it unto you only. No, neither so, it came to others as well as unto them. If any man think himself to be a Prophet, or Spiritual, let him acknowledge the things that I write unto you are the Commands of the Lord. These gift∣ed men therefore, were only such as were inabled by the gift of Grace to speak something to the Edification and comfort of others as ver. 3. Thirdly, all had the Psalms of David to read, as much as any; the Scripture being free for all Christians, so that the having a Psalm, according to this place, is something further than to be able to read or sing them out of a Book, or as set forth by another: for so a child of seven years old might have a Psalm, &c. 4. He that hath a Psalm, is required to sing a Psalm in the Church, and none else, like as he that had a Doctrine, was required to produce it, and not he, that had it not. 5. Singing is to be performed to Edifying, Like as Doctrine is so to be performed. And consequently the Church is to attend on him, or to what he holds forth in way of Psalmody, that they may be taught and admonished by him, or have their hearts exhilarated or drawn up to praise the Lord in Conjunction of their Spirits with his, and so be said to sing with him that singeth, as they may be said to pray with him that prayeth; so that this Text fully harmonizeth with our first propo∣sition. And it is further to be noted that in this place we have the most exact direction, how to sing Psalms in the Christian Assemblies, that we meet with in any part of the New Testament, yet we shall consider what further we meet with touching this Christian duty.

2. In Ephes. 5. 19, 20. Christians are exhorted to speak to them∣selves in Psalms, Hymns, and Spiritual Songs; singing and making Me∣lody in their Heart to the Lord; giving thanks always for all things to God, &c. Now if this Direction do respect the Service of the Church when congregate, then either it is the same with that mentioned be∣fore, 1 Cor. 14. or else there are diversities of Methods or ways by which to carry on this Ordinance in the Church. That it is not the same with the former, 1 Cor. 14. will hardly be said, much less pro∣ved; and if it be the same, then the Direction given, 1 Cor. 14. serves to unfold the way of Singing here intended: As for the * 4.97 Va∣riety of Expressions Psalms, Hymns, Spiritual Songs, I perceive there is no great difference as to the Matter or Manner of them, any more than in the like various Expressions of Prophesying, Preaching, or Teaching: But that these Psalms, &c. are to be sung promiscuously of the whole Congregation, is no way credible: For, these words speaking to your selves, cannot imply, that every Man and Woman in the Congregation must needs speak together, any more than this place, Jude ver. 20. Building up your selves on your most Holy Faith, praying in the Holy Ghost, implies that every Man and Woman is to preach and pray actually at the same moment in the Church; no, nor yet that Women (nor Men neither, unless gifted as ordinary Prophets in the Church) are to do these things at all in the Church. But this speaking to themselves in Psalms, &c. must either respect each Christi∣ans private Devotion (which I suppose is the most likely sense of the place) or else it may be thus understood, That every Christian hear∣ing the Psalm or Song which any singeth understandingly in the Church, ought to apply or bring the matter of the Psalm to his own Heart, and there to make Melody to the Lord, as bearing a part in that spiritual Praise and Thanksgiving, which is offered to God in the behalf of the Church: And thus the place 1 Cor. 14. and this do very well agree, if understood of the publick service of the Church.

Nor doth that passage Col. 3. 16. prejudice, but rather confirm what we have said: For here those that sing in the Church, are to have the Word of God dwelling in them RICHLY in ALL WISDOM, teaching and admonishing one another; and surely there are but few of many Christi∣ans, attain to this capacity, which I conceive to be a more difficult way of teaching, than that of the common gift of exhortation: And it's plain that some are to teach and admonish even in this Service. Now if all speak together, where are the persons that are taught and admonished? Is it not said, exhort one another daily, as well as teach one another in Psalms; yet who can think that every one is to speak in that Service, at the same moment? And truly there is as little rea∣son to infer from Col. 3. 16. that all the Church are to speak at once, when they admonish one another in Psalms, &c. Is it meet that the weakest Youth or Virgin in the Church should admonish and teach the Pastor, as much as the Pastor teacheth or admonisheth them in his Service? This is to make all the Body a Mouth, and wholly to

take away the use of the Ear whilst Psalms are thus a singing. There may be more said why the Congregation should all pray at once, than that they should all sing at once, prayer being not so much for teach∣ing or admonishing one another, as for pouring out the Soul to God: Yea we speak to God, and not one to another when we pray; and so if God do but hear us, all is well: But in Psalms we speak to one ano∣ther, and therefore of necessity some must hear; and care must be had, that the voice be not confounded. And whereas it is added, singing with grace in your Hearts to the Lord; this may very well premonish the Singer especially, that he is to approve his Heart sincere in this Service; lest whilst his skilfulness in praising God may profit and delight the Hearts of the Hearers, himself be without the Fruit of the Service which he performeth; as Paul observes in a like case, 1 Cor. 9. ult. And hence it may be observed, that to sing publickly in the Church, to teach and admonish others, is as difficult a Service as to pray publickly, or rather more difficult, both for matter and manner; the Cases often varying, and consequently the Psalms ought to vary also, for the greater benefit of the Church, whilst for the most part prayer is much the same; as appears by our Saviours Di∣rection for the Daily Exercise of his Disciples, Mat. 6. 9. &c. And the manner of Prayer differeth little. But Singing seems to have been used by David and others with great variety: And for the Man∣ner of it, as now to be used, seems hard to be determined; and there∣fore it is not likely, that it is a Service to be actually performed in Publick Assemblies by every Member in Christian Congregations, as much as by the most skilful in the Service of the Church.

Nevertheless, as all Christians are to pray to God in private, how weak soever: so also, God giving them cause of joy, are to praise him, in singing Psalms to the Lord: As James 5. Is any afflicted? let him pray; is any merry? let him sing Psalms. We conclude therefore, that seeing this Service, as it concerns the Publick Exercise of the Church, is as difficult as any other Service, and as much designed for Publick Edification. There is the same Reason, and as clear Evi∣dence from Scripture, That those who actually minister in that Ser∣vice, be gifted for it by the Spirit of God, as well as for Prayer, Ex∣hortation, &c.

SECT. II. Of the Practice of the Primitive Church in singing of Psalms.

The Primitive Church used no other way of Singing, than what we have declared. This is a negative, and stands upon the grounds gi∣ven before, at least till the contrary can be shewed from grounds more cogent: And because something of that kind is pretended, we will consider what is urged by some. And First, it is alledged, That our Blessed Saviour sung an Hymn with his Disciples at his last Supper. But to this Allegation we have divers things to say: First, The various

Readings or Interpretations (rather) of the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which though we read sung an Hymn; yet others, * 4.98 as Montanus, read Hym∣no dicto, an Hymn being said; and hence our old Translators (pro∣bably) from the Arabick, render it, when they had given Thanks, or said Grace; so that it is not necessary to render the Word, they sung an Hymn of a musical singing of many together, because they might laud or praise God, though they did not sing in that manner. 2. Though I grant that this Interpretation is good, as doubtless it is, yet an Hymn might be sung without every one speaking together; nor are the Words, they sung, in the Original; so that who said or sung this Hymn, is not expressed, but most probably Christ himself was the Mouth; for we never find, that his Disciples used to give thanks, when himself sat at the Table. But if we allow the Supple∣ment, they sung, yet will it not prove that they all spake together: for is any thing more usual, than to say, they prayed, they gave thanks, &c. and yet no ground to think that all the Members of such Assemblies, as of whom these things are spoken, did actually give thanks. 3. No evidence can be given, what Hymn this was, whether premeditate, or ex tempore; or whether one of the Psalms of David, or other Psalmist: However, this we know, Christ had no need to borrow words as we have. But had there been any select Psalm now used, 'tis very probable that it would have been noted to us, as made sacred to the continual celebration of the Lords Table: But sith we only understand that an Hymn was sung, without any note what words were used; it hence appears, that we are not tyed to any form of words, but left at liberty to use what manner of Praises may best suit with that sacred Ordinance, according to the measure of the Gift of Grace received of God, to minister in such Holy Services. Now if our Saviour used no known Psalm of David, then the Disciples could not sing with him, unless we will needs suppose our Saviour set it out for the rest to sing after him, which yet to suppose is wholly groundless; so that from this Example, (which is all that can be pre∣tended, with any colour from the New Testament) there is nothing which with certainty can be inferred, to justifie a promiscuous way of singing, by a multitude of voices together in Christian Assemblies, nor any fair probability of any such thing.

And though we read of the After-Celebration of this sacred Ordi∣nance, the Lord's Table, by the Apostles or Primitive Churches, yet have we nothing at all from them to justifie such a confused sing∣ing, as many use in these days; nor any account of any Psalm which they made use of, either of David's, or their own composing; but this we are plainly told, that they continued stedfastly in breaking of Bread, in praising of God, and in Prayers, Acts 2. 42, 47. And when Paul recounts the Institution of this Service, 1 Cor. 11. He tells us only of Christ's taking and blessing the Bread and Wine, or giving Thanks. And he mentioneth also the Practice of the Church, 1 Cor. 10. yet only saith, The Cup of Blessing which we bless, &c. And giving us no account of the Hymn or Psalm used by our Saviour at that Holy Man∣ducation,

it clearly informs us the thanksgiving, or praising the Lord at this Holy Table, is the same with which we come before the Lord in other Solemnities: for had there been any thing in special to be observed on this account, either with respect to the Hymn it self, or manner of singing, we may rationally conclude we should have had some account of it, when he so solemnly tells us, He delivered that to the Church which also he received of the Lord, and then gives us the Particulars which respect this Service.

The next Instance alledged for singing Psalms by many voices toge∣ther, is that in Act. 16. 25. And at Midnight Paul and Silus prayed and sung Praises: But this place opens it self presently: for no man ima∣gins they prayed both with audible voice at the same moment, but rather by course; or else, one was the Mouth, and the other consen∣ted in the same Supplications: And then there is also the same Rea∣son to believe they sung God's Praises after the same manner; certain it is, that the Text will justifie us in the one, as well as in the o∣ther. But 2. If by Singing we will needs understand some artificial and melodious Tune, (as with some there can be no Singing without it,) then, I say, the Greek will not afford it; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is well rendred by Orantes laudebant, &c they prayed and lauded. The Rhe∣mists translate, praying, did praise God. And as to the Matter of these Prayers and Praises, who can doubt, but that they were the Effect of those Spiritual Gifts, wherewith God had so richly endowed them? and then they could not both speak the same words, (without a mi∣racle) And if they spoke variously, then the Confusion must be great∣er; so that it is most rational to conclude they spake by course, and not both at the same instant.

Some alledge, 1 Cor. 14. 15, 16. What is it then? I will pray with the Spirit, and will pray with understanding also: I will sing with the Spirit, and I will sing with understanding also. Else when thou shalt bless with the Spirit, how shall he that occupieth the room of the Unlearned, say Amen at thy giving of Thanks? But this is so far from justifying a promiscu∣ous Singing by many voices together, as in Parochial Assemblies, or other Congregations of Christians, that it quite overthrows it: For here the Apostle makes it necessary, that the Voice which giveth thanks, or singeth, be intelligible to him that stands by, as much as it ought to be in Prayer, that so the rest may be edified, and give their Amen, to what is expressed in prayer or praises. Which clearly holds forth these two things: 1. That as Prayer, so Singing in the Christian Churches, are to be performed by Persons gifted, and not by Art only. 2. With understanding, which he interprets thus; That with my Voice I might edifie others, namely so to pray and sing, that others may understand us: But how shall this be when the loud∣est Voice carries it (be it Man or Woman) in promiscuous singing; or else as none can be heard distinctly from the rest, so none can be edified by that which another speaks; yea it is hard in such a Noise for any to edifie themselves; only the Musick may please the Ear, but the understanding is nothing so fruithful, as if all attend to the

Voice of one, who by the Gift of God's Spirit, sets forth his Praises with joyfulness.

How little those two Texts, Ephes. 5. 16. Colos. 3. 19. do afford to warrant the Custom which many have taken up to sing Davids Psalms, or their own composures, in a mixed multitude of voices, we have seen already: And indeed this Custom is wholly without any Example from any of the Primitive Churches of Christ; yea it is so foreign to the sincerity and simplicity of this Holy Service, that no tollerable reason can be given, to evince the Particulars. For to say nothing of the common way of singing Psalms in Parochial As∣semblies, let us consider the practice of those that think themselves more happy, in that they have found out a way to compose Hymns themselves, and set them out, that others may sing the same things with them. Alas, what a groundless Practice have we here? the Holy Scripture is a stranger to it, none of the Apostles used to do thus, that we read of: Nor is there any reason that any man's Ver∣ses should be introduced in the Church as a part of the Service of God, or that all should be tyed to one Man's Words, Measures, and Tones in so great an Ordinance: truly it seems to be far more unfit∣ting, than to tie ourselves to the Psalms contained in the Scripture; and yet no Word of God does bind us to those Words and Measures, used by the Holy Pen-men, any more than we are tied to the same forms of Prayers inserted in the Scripture: both which are given to instruct us in these Duties respectively; but neither to limit us, or put a Bar against the free enlargement, which may be made in prayer and praises by the assistance of God's Spirit, which dwelleth in all that are Christ's; For it is the Spirit that doth enable us to do these things ac∣cording to the Will of God.

Surely, this new Device of Singing what is put into mens Mouths by a Reader, makes a fair way for Forms of Prayer to be introduced together with it; Nor can Reason shew any material difference in the Cases. Have we not seen both the Spirit of Prayer and Praises greatly taken away where these formalities have prevailed? and shall we therefore decline that Custom, and then do the same thing, or that which perhaps is less warrantable? Let us rather learn to be∣ware by the Failings and Vanities of others herein. And this shall lead me to the next Proposition.

SECT. III. Of the innovated Formalities about Singing in Parochial Assemblies, or other Congregations.

Many good Men of Antient, as well as Latter times, have greatly disliked the Musical way of singing Psalms; insomuch that with great difficulty it got entrance in some Churches, for 3 or 4 Centuries af∣ter the Death of Christ; * 4.99 as appears by Aug. Confess. l. 10. c. 33. who, though overcome with the Custom of the time, (in this as

well as many other things) yet shews no small dislike, against both Musical Voices and Instruments, as used then in the Church: His Words are these: Yea very fierce am I sometimes in the desire of having the Melody of all pleasant Musick (to which David's Psalter is so often sung) banished both from mine own Ears, and out of the whole Church too; yea the safer way it seemed unto me, which I remember to have been often told me, of Athanasius B. of Alexandria, who caused the Reader of the Psalm, to sound it forth with so little warbling of the voice, as that it was nearer to pronouncing than singing. Note here, that they did not sing by multitudes together, but one Man only is the Mouth in this Ser∣vice, in the Church at Alexandria. This was about Anno 400.

* 4.100 To this purpose writeth Rabanus Maurice: The Primitive Church did sing so, that with a little altering of the voice, it made HIM that sang to be heard the further, so that the Singing was more like loud reading, than a Song.

Augustin again, Confess. l. 9. c. 6, 7. informs us, That it was not long before his Conversion, that the Church of Milan began to use Singing, which was more then 300 years after Christ: And though he saith, this Singing was after the manner used in the East Churches, yet he cannot mean that way of Singing used in the Primitive Churches; no, nor so much as the Order used in the Church of Alexandria, sith both himself, and Rab. Maurice do testifie, that one man only sung, and the rest gave audience; and that he who sang, did it with so little bowing of the Voice, that it seemed more like pronouncing than sing∣ing; whereas the Use at Milan, was to sing promiscuously by ma∣ny voices together. * 4.101 And indeed Athanasius was so far from admit∣ting such a confused way of Psalmody, that he utterly forbad it, that he might put away all lightness and vanity, which by reason of singing doth often rise in the Minds both of the Singers and Hearers. * 4.102 And Guliel. Durand as alledged by Marb. saith, That the use of singing, (meaning in such a Musical way) was ordained for carnal and fleshly men, and not for spiritual and good men.

* 4.103 The said Author brings Erasmus, in Annot. on 1 Cor. 14. saying thus: Why doth the Church doubt to follow so worthy an Author as Paul? yea how dares it be so bold to dissent from him? What other thing is heard in Monasteries, in Colledges, in Temples almost generally, than a confused noise of voices? but in Paul's time, there was no singing, but saying only: Meaning perhaps, that singing and saying differed little in the man∣ner of delivery, though the matter must needs differ. But it is ad∣ded, Singing was with great difficulty received of them of the latter time, and yet it was none other thing, than a distinct and plain pronunciation, even such as we have yet among us, when we sound the Lords Prayer.

* 4.104 Theod. Basil, in his Book of Relicks, informs us, That Pope Vatalian being a lusty Singer, and a fresh couragious Musician himself, brought into the Church Pricksong, Descant, and all kind of sweet and pleasant Melody: And because nothing should want to delight the vain, foolish, and idle ears of fond and phantastical men, he joyned the Organs to the curious Musical. Thus was Paul's Preaching, and Peter's Praying, turned into vain Singing and

childish Playing, unto the great loss of time, and to the utter undoing of Christian mens Souls, which live not by singing and piping, but by every Word that cometh out of the Mouth of God. This hapned, Anno 653. or as some, 666.

As some would hence derive the Original of Church-Musick (though I believe it was in use 200 years before, though not with these Cu∣riosities;) * 4.105 so the Vanity thereof hath been ever censured by Wise Men, and particularly by Dr. Cornel. Agrippa. * 4.106 Musick, saith he, is grown to such, and so great licentiousness, that even in the Ministration of the Holy Sacrament, all kind of light, wanton, and trifling Songs, with piping of Organs, have their place. As for Common Prayer, it is so chant∣ed, and minced, and mangled by our costly-hired Musicians — that it may justly seem not to be a Noise made by Men, but rather a Bleating of brute Beasts; whiles the Children neigh out Descant, as it were a sort of Colts: Others bark a counter Tenour, like a number of Dogs. Some bellow out a Tenour like a company of Oxen: And others grunt out a Base, like a Com∣pany of Hogs: So that a foul-ill-favoured Noise is made; but as for the Words and Sentences, nothing is understood, but the Authority and Power of Judgment from the Ears and Heart.

And as this Complaint of Dr. Agrippa gives fit occasion to shew something of the vanities formerly used in Cathedral Devotions, I shall here set down one of their Anthems, which I suppose is now also of common use in several places of this Nation, by which judgment may be made of the rest: It is taken out of the Collects, and the man∣ner thus.

ALmighty God, the Fountain of all Wisdom, of all Wisdom; which knowest our Necessities before we ask, which knowest our Necessities before we ask, before, before we ask, before we ask. And our ignorance in ask∣ing, in asking, in asking. We beseech thee, we beseech thee, we beseech thee, to have Compassion, to have Com∣passion, to have Compassion, on our Infirmities, on our Infirmities, Infirmities, on our Infirmities. And those things, and those things, those things, which for our un∣worthiness, which for our unworthiness, unworthiness, our unworthiness, which for our unworthiness; we dare not, we dare not, we dare not: And for our blindness, our blindness, for our blindness, we cannot ask, we can∣not ask, we cannot ask: Vouchsafe to give us, vouchsafe to give us; for the Worthiness, for the Worthiness; of thy Son Iesus Christ our Lord, of thy Son Iesus Christ our Lord, Iesus Christ our Lord, of thy Son Iesus Christ our Lord, Iesus Christ our Lord. Amen, Amen, Amen, Amen, Amen.

Sometimes the Words, so be it, are repeated at the end of the An∣them twenty times together, and otherwhiles the Word, Amen, as often. By all which we may consider the dreadful effect of giving entrance to Innovations in the Worship of God; particularly in this great Duty of singing Psalms, Hymns, and spiritual Songs: A∣bout which men have as greatly erred, as in any part of the Wor∣ship of God. Wherefore we come now to the 4th. Proposition, viz. Of the sincere way of praising God in Psalms, &c.

SECT. IV. A sure way of praising God in Psalms, Hymns, and spiritual Songs; according to the Scripture.

Although singing Praises to God be a standing Ordinance in the Church, and that she hath a peculiar Interest in it, in some respects; nevertheless I doubt not but this Duty of singing Praises to the Lord, extends it self to the Universe, as well as Prayer; and may be said to be a part of that natural Religion, which obligeth all man-kind. For as all men are bound to seek the Lord by Prayer; if happily they may find him, and feel after him: Even so all men are bound to praise him, as the common Benefactor, or giver of all good things to Man: yea he fills with food and gladness, Act. 13. Doth wondrous things for them, Psal. 107. that they might praise him for his Goodness, and for his wonderful Works to the Children of men. And hence is the Invitation so frequent in the Book of Psalms to all manner of Na∣tions upon Earth, to sing Praises to the Lord. As Psal. 100. Make a joyful noise unto the Lord, all ye Lands. Serve the Lord with gladness, come before him with singing. And Psal. 148. All Creatures in their kind, but especially Angels and Men, are obliged to praise the Lord; Kings of the Earth and all people, Princes and all Judges of the Earth, both young Men and Maidens, old Men and Children, let them praise the Name of the Lord, for his Name alone is excellent, his Glory is above the Earth and the Heavens. And then follows a more particular Direction to the Church, as a People that have special Obligations to this Duty. He also exalteth the Horn of his People, the Praise of all his Saints, even the Children of Israel, a People near unto him: Praise ye the Lord. Nor find I any cause to doubt, that if men be truly thankful to God, prai∣sing him with joyfulness and faithfulness, according to the means vouchsafed them to know the Lord and serve him, that he will ac∣cept them, yea and reward them; for he will render to every man according as his Work shall be, Eccles. 12. ult. Rev. 22. 12.

2. This Duty of praising God with Psalms, &c. may be conside∣red as it was attended with many Ceremonies in the Jewish Pedago∣gy, whose Hearts being generally very gross, were ordered the use of Musical Instruments, to exhilarate their Minds, and to give the greater outward glory and solemnity to that part of the Service of God. Psal. 81. 1, 2, 3, 4. Sing unto God our strength, make a joyful

noise unto the God of Jacob. Take a Psalm, and bring hither the Timbrel, the pleasant Harp and the Psaltery. Blow up the Trumpet in the new Moon, in the time appointed on our solemn Feast day. For this was a Statute for Israel, &c. The same we find, Psal. 150. * 5.1 upon which Calvin saith well, That Musical Instruments in the whole order of them, was for the Law of Schooling, or gross state of the Jewish Church, but now they are no more meet for setting forth God's Glory, than if a man should call again Censing, Lamps, and other Shadows of the Law: Foolishly therefore, saith he, have the Papists borrowed these things of the Jews. And how then the Protestants can be excused I know not: For certainly the Singing in Tunes and Measures by a company of Singing-men (or a confused multitude) will be found to be as much borrowed from the Jews, as the use of Musical Instruments themselves; there being such affinity between Poetical Tunes and Meeters, and the Art of Musick, that the one cannot well be without the other. Howbeit, the Law of these Ceremonies being peculiar to the Jewish Church, and no ways trans∣mitted to the Church of Christ by any part of Christ's Doctrine in the New Testament. It remains, that we stand fast in the Liberty wherewith Christ hath made us free; lest falling back to one Shadow of the Law, we be entangled with more. It is, I confess, the com∣mon Doctrine of the Protestants, that the use of Musick in the Wor∣ship of God is abolished: See the common Notes on Psal. 33. and Psal. 150. It is the more strange therefore that they should so con∣tradict themselves, as they do by their Cathedral Services.

3. Now for the better understanding of the Nature of this Duty (about which men do generally mistake) we shall, as duly as we can, consider these four things.

• 1. Of the Matter which Christians are to sing, when they thus praise God.
• 2. The Manner how they are to sing, when they thus praise God.
• 3. The End for which Psalms are to be sung, in the Christian Church.
• 4. Of the Duty of Private Christians, in singing Psalms to the Lord.

First then; For the Matter of spiritual Songs, it must be the Word of God, or that which is according to it: Colos. 3. Let the Word of God dwell richly in you — admonishing one another in Psalms: But then it is the Word as seated in the Soul of the Christians, and not as it may be read unto them out of a Book only, and then repeated by them; for this is without all president, or rational imagination. Again, the VVord which is to dwell in the Hearts of Christians, is called the VVord of Christ, it being the most suitable VVord on which we can ground our Spiritual Songs. Indeed David's Psalms, and o∣ther Divine Hymns, contained in the Scriptures, are good Presidents, and Guides to us in the Performance of this Duty; but to take these Psalms barely as they lie, and to sing them; or to translate them into Meeter, and then to sing them; or to take them as others have translated them into Meeter, and so to sing them, is that which we

find not so much as one of the Primitive Christians to have done be∣fore us; and how we should then suppose such doings to be accepta∣ble to God, in his VVorship, I know not. It is certainly the Hea∣venly Matters which are to be found couched in the Sacred Psalms, and VVord of Christ, which Christians are to hold forth in their Psalmody, and not the bare words of Scripture only; as this appears, First:

* 5.2 From 1 Cor. 14. 26. by comparing these two Cases, viz. The ha∣ving a Doctrine, and the having a Psalm. For like as he that hath a Doctrine, hath no new Oracle, nor yet the bare recital or reading of the Scripture only, but therewithal some part of the Heavenly VVisdom or Doctrine, contained in the VVord of God, with a pre∣sent capacity, or fitness in his Spirit, to shew forth the same, to the Profit of the Lord's People or Congregation. Even so, he that hath a Psalm, hath no new Oracle, nor only a bare recital of some part of the Sacred Scripture, but therewithal some part of the Heavenly My∣stery, or Mind of God contained therein, with a present capacity and fitness of Spirit, to sound forth the same to his Praise that gave the VVord, and to the Profit of the Church. How is it Brethren, saith the Apostle, when ye come together? Every one of you hath a Psalm, hath a Doctrine, &c. Let all things be done to edifying. Assuredly, as a Spiritual Taste of the VVord of God, is that by which the Man of God, is throughly furnished to every good work in the House of God; so by the same, and not without it, is he also furnished to edify the Church in Psalms, Hymns, &c. As therefore it is not every one that hath a Doctrine, to edify the Church, but only such as God hath fitted thereto by a peculiar Gift: Even so it is not every one that can edify the Church with a Psalm, but only such as God hath gifted for that Service.

Again, What the Matter of a Psalm should be, will further appear, if we compare it with the Duty of Prayer; as indeed they are nearly related, insomuch that it's not often but they go together. Now the Matter of our Prayer, though it ought to be agreeable to the Rules given in the Sacred Scriptures, and particularly the Lord's Pray∣er, Mat. 6. Yet he that prayeth in the Church for others edificati∣on, must have the Gift of Prayer, or the Spirit of Prayer, without which he cannot minister in that holy Service, as it is an Ordinance of Christ to be observed by his Church: 1 Pet. 4. 10, 11. As every man hath received the Gift, even so minister the same one to another, as good Stewards of the manifold Grace of God. And by virtue of the Gift of Grace received, he that prayeth in the Church, though he carefully observe the general Rules of Prayer contained in the Scriptures, yet he doth, and may lawfully enlarge abundantly according to the oc∣casions which occur, and often vary in the Churches of Christ. Thus then he prayeth with the Spirit, and with understanding also.

And sith it is as truly necessary, to sing with the Spirit, and with Under∣standing, as to pray with the Spirit, &c. It must needs be as necessa∣ry for him that singeth the Praises of God in the Churches for others

edification, to have a Gift suitable thereunto, as the other: And as all our Prayers in the publick Assemblies, are to be reducible to the general Rules aforesaid; so must our Psalms be also, (though per∣haps with greater variety than Prayer) taken of the common Trea∣sury of the Word of Christ, and Psalms contained in the Scripture, which Word dwelling richly in us, together with the Spirit of Wis∣dom, how to enlarge upon them to the profit of God's People, affords fit matter for the Christian Service of singing Psalms, Hymns, &c. If any man speak, let him speak as the Oracles of God, 1 Pet. 4. And thus by a parity of the Cases of Preaching and Praying, with that of Singing in the Christian Church, together with a parity of the Rea∣sons going along therewith; It's evident, that he only hath a Do∣ctrine, hath a Prayer, hath a Psalm, fit for publick use in the Church of Christ, who understands the Scriptures, and the Nature of these Services respectively, and gifted by God's holy Spirit to exercise him∣self therein, after a publick manner. And hence we fairly assume, that as he only that hath a Doctrine, or a Gift to teach, &c. ought (in a modest way) to preach in the Church; Even so he that hath a Psalm, or Gift to praise God in his Church, ought to sing there to edify others; For as every man hath received the Gift, so let him mini∣ster, &c.

Object. Now some will probably object, That though he that hath a Doctrine, and he that singeth or hath a Psalm, be parallell'd in this Text, 1 Cor. 14. yet respecting the present State of the Church, it is not ad rem; the Gifts here spoken of being extraordinary or miraculous?

Answ. This is to cut our selves out of the use of this Scripture, as if it only served for a few persons in the first Age, &c. But sure this Directi∣on is perpetual; otherwise, we may pray without the Spirit, sing without the Spirit, and without understanding also: Or can we be∣lieve that the Gifts of the Spirit are not necessary to us, for the due performance of these holy Services? Nay rather we might argue, if those that had such great Gifts, had need of direction to perform those Services with the Spirit, (which for all their Gifts they might fail to do) and with understanding also; much more are these words of use to us who have less Gifts, and yet as great a necessity to worship God with the Spirit and Understanding, as they had, John 4. 23, 24.

Men fancy extreams too much; some are so high in their pretence to Spiritual Gifts, that they contemn both Scripture and Reason in comparison. Others are as low, and will have nothing necessary but the Scriptures and Reason, &c. But the Truth lieth between these: For as the Spirit was not promised, to the intent that the Gifts thereof should make void the Authority and necessity of the Scrip∣ture, &c. So neither was the Scripture and Reason given, to serve us in the Sacred things of God, without the Gifts of the Spirit; where∣fore the Promise of the Spirit in respect of Spiritual Gifts, is per∣petual to the Church, John 14. He shall abide with you for ever, saith Christ. And the Exhortation to desire Spiritual Gifts, is per∣petual,

1 Cor. 14. 1. Therefore are the Gifts of the Spirit always necessary in the Service of God, though miraculous. Operations are not always so.

SECT. V. Of the Manner how Christians are to sing Praises to God in the Church-Assemblies.

Two things are here diligently to be examined: 1. Whether one alone, or many persons together, are to sing in the Christian Assemblies. 2. Concerning ordering the Matter sung in Meeters, and the Voice musically.

To the First, It is certainly both lawful, and very profitable, for one only person to sing the Praises of God at once in Christian Assem∣blies; being as fully warranted from 1 Cor. 14. as that one person only may pray or preach at once in Christian Assemblies: Yea there is no plea can lie against the one, which will not equally lie against the other; so that we need say no more to that; especially for that though it be perhaps but rarely done in these days, (at least not as it should be) yet I know not of any that denyes the thing to be law∣ful. And on the other side, that a multitude of Christians, or a whole Congregation ought to sing together at the same time, is not at all warranted from 1 Cor. 14. nor any other place of Holy Scri∣pture, as we trust is sufficiently demonstrated already. So that we shall speak to the Second Point briefly, viz. The ordering of the Voice, which chiefly respects the Manner how to sing God's Praises in Christian Churches.

And here I find some who are zealous for promiscuous Singing, yet doubt not to reject all kind of melody formed by Art. And in∣deed it would appear very much unlike the Gravity of Christian Worship, for him that hath a Psalm of Praise to edifie the Church withall, if now he should bring it forth in the mode of Plain-song, Pricksong, Descant, or other Poetical strains. But however it might seem (for mens apprehension of things differ much) the business is, of whom he must learn the modes of such Singing? Either God hath taught him this, or else it's but of Mans device; and then how shall he be assured that this device is acceptable to God, or at least that it is not offensive to him? However of this we are certain, that such things as these are not of Divine Institution, have no foot-steps in the Christian and Apostolick Churches, and consequently must come into the Church under Licence, not with the face of Authority. But alas! admit such things once, and get rid of them when you can.

Wherefore the best, and for ought I can find, the only certain and undoubted way or manner to be used in Christian Churches, to sing the Praises of the Lord, is this; That such persons as God hath gifted to tell forth his Mighty Acts, and to recount his special Providences,

and upon whose hearts God hath put a lively sence of present Mer∣cies, should have their liberty and convenient opportunity, to cele∣brate the high Praises of God, one by one, in the Churches of God, and that with such words, as the nature of the matter and present occasion requires; so that they be careful to keep to the Language of the Sacred VVord, and as near as may be to the methods of those Hymns and Psalms used aforetime by holy VVriters of the Scriptures: And that all this be done with a pleasant or chearful voice, that may serve to express the Joys conceived in the Heart of him that singeth, the better to affect the Hearts of all the Congregation with the wondrous VVorks of God, and the continual Goodness which he sheweth towards the Children of Men, and especially towards his People. And thus he that hath a Psalm, becomes an useful Minister in the House of God, whilst as others wait on their Gifts; whether it be Prayer, Teaching, Exhortation, &c. So he waits on his Gift also, being as studious how to find out acceptable words, and to set his Hymns and Psalms in good order for common edification, as the wise Preacher is careful to the same intent about his Doctrine or Ser∣mons, Eccles. 12. compared with 1 Cor. 14. 26. Let all things be done to edifying.

For evident it is, that this Service of singing the Praises of God in the Church, doth require as great ability, and as spiritual a mind, as any other service performed in the Churches, and consequently calls for as great study, and holy waiting upon God for his help in the per∣formance or ministerial part thereof, as the rest. All which it will be granted are to be done with as much spirituality as possible, be∣cause the whole VVorship of God, who is a Spirit, MUST be per∣formed in Spirit and Truth, John 4. 24. which is not only meant (as some conceive) of the Gospel-ministration, which is termed Spi∣rit in comparison of the Law, 2 Cor. 3. but also of the raisedness of the state of the Worshippers themselves, in respect of the Illuminati∣on and Affection of the Hearts, especially of such as minister in the New-Testament-Services: For the words, such the Father seeketh to worship him, do clearly refer to the Heavenly Qualifications of those that worship him in the Gospel of his Son.

Now, that this Service of singing the Praises of the Lord in Chri∣stian Churches, requires as great ability as other holy Services, is evident;

1. Because the ablest among God's People can hardly shew the true nature and order of this Ordinance, with like ease as they do shew the other. Nor have many pious Congregations attained to any thing ther∣in as a distinct service, (and they that have are not a little divided in their doings) though there are no Churches (I trust) but do perform some Duty to God this way in generals, whilst they daily praise him with joyful Hearts and Lips, for his Goodness. And,

2. Because of the great variety of apprehension among Christians about this Ordinance both in former and latter times, as in part is shewed: And further, some Learned among the Protestants do af∣firm,

That to sing David's Psalms in a Rhythmical way (as now used) hath no foundation, so much as in the Customs of the Antients. * 5.3 And that Beza being very poetical, made his Pastime become a part of the vulgar De∣votion. That the Papists deride these Psalms, calling them Geneva Jiggs. And that to make the Davidical Hymns (though better translated than they are) a part of our rational Worship — is as ridiculous, as to make our Addresses to persons in Authority, by Epistles and Orations out of Tully. [But if David's Psalms, though better translated than they are, will not pass in the Judgment of a Learned Protestant, for a part of our rational Worship: I marvel how such as pretend to a higher pitch of Reformation, should think that their private Poetisms should find acceptance in the Churches of God;] How much better is it, to content our selves where we are, rather than to take up such Fancies? Or else to set upon the Duty (in the fear of God) according to Paul's direction, that he that hath a Psalm, should hold it forth for the teaching and admonishing of the Churches. Thus may we safe∣ly and confidently speak to our selves, and admonish one another also in Psalms, Hymns, &c.

Object. But some may say, That though it must be granted on all hands, that so much as you affirm, is both lawful and profitable for all Churches, and may be truly called a Singing of Psalms and Hymns to the Lord. Yet that this only is what is lawful, or that this fully answers the mind of God, as it concerns the Church, doth not so clearly appear, as might be wished.

Answ. 1. VVhat other Singing than this, had the Church at Corinth? Will you say they had two kinds of Psalms, some for particular men to sing, and some for all to sing together? Sure the Apostle directs them in relation to the Duty of singing Psalms, as God had ordained it for the use of the Christian Churches, and what would we have more?

2. If this which we have shewed to be warrantable, be all that can be warrantably said, or asserted without just exception, touch∣ing the way of singing Psalms in the Christian Churches (at least for substance) we are not curiously to enquire further, at least not till we have performed this Duty as it is plainly held forth, which I fear most Churches do too much neglect. As for a Musical Singing, with a multitude of voices together in Rhime or Meeters (which is all that is desired further than what we assert) it is liable to so many just Exceptions, as may caution any good Christian to beware of it, which in part we have shewed. Except. 1. And which was also soon perceived by the very Founders and Users thereof themselves, so as to be disgusted, as we have seen out of Augustine, the Church at Alexandria, and may take notice of the same also of late days. * 5.4 For in the Injunction 49 of Elizabeth, it is ordered for the better understanding what is said, that there be a modest and distinct Song, so used in all parts of the Com∣mon Prayer in the Church, that the same may be plainly understood, as if it were read without singing. And yet is also provided, that it should be permitted (mark that) that there may be sung an Hymn or Song to the best

sort of Melody or Musick that may conveniently be devised (note that) for comforting them that delight in Musick; which is a Reason so weak and carnal, as the very mention of it is sufficient confutation.

Except. 2. The Second Exception is taken from the Novelty of Musical Singing, with a confused multitude of voices in the Church of God, no man being able to shew the use of it in any one Church in the Apostles days; and for the Antients in the next Ages, we have seen them ra∣ther against, than for such a Practice; it having its beginning in the West Churches about 400 years after Christ.

Except. 3. The Third Exception is taken from the Preventions of Instruction or Edification; for when all speak, none can hear; and here also spi∣ritual Gifts are drowned, by the voice of Men and Women who have no gifts at all; and thus the End of the Ordinance is made void.

Except. 4. The Fourth Exception. None can be confident they have done the Will of God, so, as rightly to sing his Praises, when they have sung in Meeter with a Tune, and with a multitude, one of David's Psalms, or a Poom of some Man's composing; and thus the comfort of the Ser∣vice is taken away for want of assurance that this is the Service which God requires.

Except. 5. The Fifth Exception, lieth against those who take upon them, to turn the sacred Scriptures into Meeters, for, or to the intent, that others may say or sing after them; or that bring in their own Poe∣tisms, into the Worship and Service of God, for the whole Church to conform to them, and that perhaps before they know them; or if they do know them, yet thus to make men obedient to our dictates, that they must say them after us, is of very dangerous consequence, and opens a Gap for Forms of Prayer, &c.

Except. 6. The Sixth Exception. This kind of Singing will make void that way of singing in the Church which is undoubtedly warrantable, viz. For such as have a Psalm, as aforesaid, to minister therewith to common Edification; or else we must allow two ways of Singing, the one by a single person according to the gift of Grace received; the other by a multitude, according to Art, or Poetical Devices.

Except. 7. The Seventh Exception. To admit singing in the Church of Christ by Art or pleasant Tunes, will bring Musick into the Service of the Church, such singing being the ground of Musick, or Musick it self. And when such Singing was allowed in the Jewish Church, Instru∣ments of Musick were also allowed together with it. Now sith those Musical Instruments are laid aside, sure all Poetical Singing ceased with them, in respect of the Solemnity of Christian Worship.

Except. 8. The Eighth Exception. To hold a Musical Singing in the Church of Christ to be necessary, infers this Proposition; That no Christian Church is compleat in the Order of God's VVorship, without some skill in Poetry and Musick; no, though they come behind in no gift of the Spirit. If otherwise, then it followeth that Musick and Poe∣try is not necessary in the VVorship of God, and then Musical Sing∣ing is not required in Ephes. 3. nor Colos. 3. and then 'tis not required

in any other Scripture in reference to the Church of Christ. And then Psalms, Hymns, and spiritual Songs may be sung in Christian Churches, according to the Will of God, without Musical Tunes, or Poetical Arts. And consequently the only justifiable way to sing God's Praises in Christian Churches, is, for such as God hath gifted to that Work, to do it with joyful Heart and chearful Voice, to the Glory of God, and the Edification of the Churches of Christ.

Finally, Whereas in James 5. we find direction to particular Christians, who are of a chearful heart, to sing Psalms; and hence some conceive, that these were Psalms already formed and prepared to their hands. It is all granted with this consideration only, That the Psalms were no more provided or made ready for those that were merry, than the Prayers were made ready for those that were afflicted; that is, there is sufficient direction in the holy Scriptures for all such (though but weak Christians) as have occasion to pray, or to rejoice before the Lord, how they shall discharge those Duties respectively, not that the one or the other is tied just to so many words; no, the Apostle doth neither assign them what Psalm, or what Prayer recorded in the Scripture they should make use of; but having assigned the Duty of each, he leaves them to the Assistance of God's Spirit by the Graces common to all Saints, whom Christ hath sent to comfort his Church, and to make Intercession according to the Will of God, Rom. 8. 26, 27. For we know not what to pray for as we ought, it is the Spirit that helpeth our Infirmities with Sighs and Groans, &c. What is it then, I will sing with the Spirit, and I will sing with under∣standing also. I will pray with the Spirit, and I will pray with understan∣ding also. And thus all Pious Christians, who are not able to ex∣press any thing in publick Congregations, yet may both pray, and sing the Praises of the Lord in their private Devotions: And were the Churches better seen in spiritual Gifts, and more diligent in the Exercise of them this way, private Christians would understand thereby much better how to quit themselves in their particular Du∣ties; so that I shall not need to enlarge.

Finally, after all that I have said hereabout, I would not be under∣stood to censure those that differ from me in understanding or pra∣ctice in this particular, who have a pious mind in setting forth God's Praises, in some of the Modes here opposed. Yet do I think it ne∣cessary that all Christians, and especially the Baptized Churches, do more seriously consider this matter than hitherto, that this Part of God's Service might be better known to the Glory of God and the good of the Churches. And let this one thing further be con∣sidered, that sith there is as truly a Singing with the Spirit, as a Praying with the Spirit, as well as a Singing and Praying to give, or fitted to the Understanding of others; It must needs follow that the Church may as truly be said to praise the Lord with an Hymn, &c. when one only Person pronounceth it, as she is said to pray

when one Person alone expresseth her Desires in Prayer, and there∣fore that this Duty of Singing, may be done without promiscuous singing by many voices together, no man can deny; but to do it by a multitude, is lyable to many Exceptions, as hath been shewed.

CHAP. IX. Sheweth what Ministers, or Officers, God hath given or appointed to Govern the Christian Church to the End of the World.

SECT. I.

AS it is certain that Governors and Government is as necessary to the well-being of the Church of Christ, as to Bodies Poli∣tick; so it is as dangerous to have them of humane Device, and not of Divine Institution. For sith the whole Church, as such, is of Di∣vine Institution, it's necessary her Guides or Rulers, as such, should be of Divine Institution also. We shall therefore neglect as unpro∣fitable Trifles, these swelling Titles, of his Holiness the Pope, with his Attendants the Cardinals, Lord Abbots, Arch-Bishops, Lord Bi∣shops with their Appendants, Deans and Sub-Deans, Chanters and Sub-Chanters, Canons and Petty-Canons, Arch-Deacons and Sub-Deacons, Pre∣bendaries, Chancelours, Proctors, and Apparitors, &c. All which serve more for the lifting up of Men than Christ; witness (beside experi∣ence) some of eminency among themselves, who being under a deep sence, (as one reports) * 5.5 have upon their Oaths as in the presence of God acknowledged, That the Calling of Arch, and Diocesan Bishops, as now in use, was a meer Politick Device of Man, and utterly contrary to the Word of God, and of much cruelty and tyranny against the People. That the cruel Effects and pernicious Consequences thereof, have been very damnable and pernicious in all places where it hath any footing: That it hath been the cause of neglect of preaching the Word of God, and that out of it, the Primacy of the Pope hath sprung.

Leaving them therefore under consideration of the Censure of their convinced Fellow Bishops, we shall endeavour (God assisting) the Re∣stauration of Truth in this Particular, and the rather, for that upon a due settlement of the Church of God in respect of her lawful Offi∣cers, depends, in a great measure, her growth and peace in the Truth in general. And that we may the better do this, we will first shew what enquiries have been made in time past by good men, and par∣ticularly

by the Learned Salmasius, whose design being mainly to op∣pose the Popish Sacrifice, hath chiefly bent his stile against the Title of Priesthood in the Christian Church, as being an Innovation, and bor∣rowed either from the Jews or Heathens, without Authority from Christ or his Apostles, who acknowledge no Priesthood to offer Sa∣crifice-propitiatory in the Christian Church, save that of Christ's only; and this I will set down in a Section by it self.

SECT. II. Salmasius against the Popish Priesthood, &c.

There is no such thing as Priest and Priesthood, [meaning to offer propitiatory Sacrifice, save that of Christ himself] to be found in the Gospels or Apostolick Writings. Not the Apostles, nor those whom they set in the Churches, neither the one nor the other are so called. * 5.6 But Bishops, Presbyters, &c. where there is not so much as the Name recorded, why should we imagin the thing it self to have been? Yea the Apostles, who first of all divulged the Gospel, seem to have made it their work to abolish the Name and Memory of Jewish Sacrifices, in the places they converted. VVhere there were no Name of Sacrifices, there ought to be no Priest or Priesthood. The Name of Altar was not heard of in the Primitive Churches, established by the Apostles. It was a Table, not an Altar whereat the Lord's Supper was celebra∣ted. Since therefore it is not read, that Christ or his Disciples did ascribe unto the First Ministers or Propagators of the Gospel the Ap∣pellation of Priest, but of Bishops and Presbyters, it is not like that they would introduce or fix a Priesthood, however distinguished in Model, from that which they went about to abolish. They were converted from being Jews, whose Laws and Ceremonies Christ did antiquate. Nor would he call these Publishers, or Ministers of the VVord, Priests, because in the New Law, there was not any need of Sacrifices, as in the Old. — Let them talk what they will of a Sa∣crament of Orders, — there is not any Sacrament of Christ, the Administration whereof doth qualifie a Priest, because Christ insti∣tuted no Priesthood. — The Name of Priest, as it was ascribed to the Christian Presbyters, and that of Chief Priest, to be distinct from the Laiety, was introduced in the 2d. Century, and in the Age after the Apostles. For when many came over from Heathenism to Chri∣stianity, and several Jews were converted, both which in that Re∣ligion which they deserted, had been used to Priests and chief Priests, it was easie for them so to accommodate things, that in their newly embraced Religion, they should either find or create Priests, especi∣ally in Name; and indeed they did rather create them, for there were none at first among Christians, nor was the change of Names opposed by such as received Converts, that so they might gain more and more upon the Jews and Gentiles; — they did little think that such tem∣porizing

and compliance in words, would at last beget an alteration in the things themselves. The Bishops and Presbyters in those days were so far Laicks, as to be esteemed only the more honourable part of the People; and therefore it was that several Lay-men were chosen to be Presbyters and Bishops, without being promoted gradually through inferiour Orders. And that Custome did continue long in the Church. Thus Ambrose at Milan, Nectarius at Constantinople, &c. who had been brought up in civil Emploiments: And it is evi∣dent out of Leo's Epistle, that this was the Custom in several places in Italy, which he went about to abolish. Thus far Salmasius. He that would see more to this purpose, may read Mr. H. S. Light shin▪ out of Dark.

SECT. III. Concerning the Titles of the Officers of the Christian Church, and First, Of Messengers or Apostles.

The Rubbish of men's Devices being removed, we shall apply our selves to the Word of God, where we find only these four sorts of Ordai∣ned Officers or Ministers given to the Christian Churches, viz. Messen∣gers, (or Apostles), Bishops (or Elders), and Deacons. For though we read of Prophets, Evangelists, Teachers, and Pastors; yet these are either included in the Former, or else are Titles arising from the Gift re∣ceived, and not from any Church-Election or Ordination: And of these in order.

Touching the Office of Messengers or Apostles, as a perpetual Mi∣nistry to the Church, I shall say but little here; because I shall have occasion to express my self fully on that Subject in my Defence, or last Book. Yet thus much by the way; That though it is most cer∣tain there were several things proper and peculiar to the First and Chief Apostles, not to be pretended at all by their Successors the sub∣ordinate Messengers; yet it is also true, that many things pertaining to their Office as Itinerate Ministers, are of perpetual duration in the Church with respect to that Holy Function, and consequently to de∣scend to those who were to succeed them as Travelling Ministers, to plant Churches, and to settle those in order who are as Sheep with∣out a Shepherd, &c. For this Office is as firmly settled in the Church, as any other, and therefore the Abrogation of this is in effect to a∣bolish them all. See 1 Cor. 12. Ephes. 4. The Promise of Christ, Mat. 28. 20. pertains to them to the End of the World, as well as to any part of the Church: And that Commission, to teach all Nations, must have a Ministry authorized by it, whilst the Nations are to be taught, or the Gospel to be preached to every Creature; at least the Commission is of virtue to impower such a Ministry to teach all Na∣tions, as well as to baptize Converts; yet no Officers as such, in the Church, save that of Messengers or Apostles, are obliged to do that Work, but to look to their particular Charge. This Office is per∣petuated

by virtue of Christ's Speech, Luke 11. 49. I will send them Prophets and Apostles. As also in that the Primitive Churches, by the Will of God, had such a Ministry of Apostles inferiour to the Chief Apostles, 2. 8, 23. where certain Brethren of the Travelling Ministry, are called the Apostles or Messengers of the Churches, and the Glory of Christ.

And to this we have the Consent of Learned Writers of Christia∣nity, both Antient and Modern; As Clement Alexander. calls that Cle∣mens which was Paul's Companion, the Apostle Clement. Theodo∣ret calls Titus the Apostle of the Cretians; and Timothy he calls the Asian Apostle. Irenaeus calls some Apostles who lived more than an hundred Years after Christ, (as Dr. Hammond); and therefore were none of the Chief Apostles who deceased ere that time. For a Mo∣dern Writer (Bullinger) is very plain, Howsb. 5. Decade p. 880. We deny not (saith he) that after the death of the Apostles there were oftentimes Apostles raised up of God, which might preach the Gospel to Barbarous Na∣tions: We confess also, that God even at this day, is able to raise up Apo∣stles, Evangelists, and Prophets, whose Labour he may use to work the Sal∣vation of Mankind. Thus then both the Sacred Scripture, great An∣tiquity, and later Doctors, do all consent to the Truth of our Opini∣on in this Particular.

SECT. IV. Of the Divine Institution of Bishops in the Christian Church.

The Office of Bishops is of Divine Institution in the Church of Christ, being given by, and being originally in him, who is the Chief Shep∣herd and Bishop of our Souls, 1 Pet. 2. 25. and 5. 4. was thence de∣rived unto the Apostles, Act. 1. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et Episcopalum ejus accipit alter: And from this Office or Charge Judas that False Apostle fell, yet it remained in the rest, and by them com∣mitted to Faithful Men, and from them to others also, 2 Tim. 2. 2. And thus the Divine Institution of this Sacred Office is clearly found, both in the Original, and after Ordinations in the Apostolical Churches. And therefore by what Right or Power True Churches may be (and are) gathered this day, by the same these Officers may be revived also, even there, where a Succession of Churches and Of∣ficers have failed. Christ Jesus by his Holy Spirit being always powerfully present with his own Doctrine, to put those into a capa∣city to manage the Affairs of the Gospel, who receive the Truth there∣of in the Love of it: An Instance of this kind we meet with, Act. 13. 1, 2, 3, 4. where we find no man an Ordained Officer, yet by God's Direction they ordain Paul and Barnabas to the Work of the Ministry; and we are to hear what the Spirit saith to the Churches, our im∣mergency falling out (as it may) to be the same.

Hence it is that we cannot but greatly dislike what some Learned * 5.7 Protestants (among whom B. Bilson) tell the World, viz. That

Christ took his Pattern in making Officers for his Church from the Jews sending the Messengers of their Synagogues to others. And that the Apostles likewise borrowed the Titles of Elder, or Presbyter, from the Order used in the Jewish Synagogue. Yea Dr. Hammond would perswade the World, That the Christian Baptism is only a Copy taken from the Jewish Custom, which he makes the Original. From which unwary reasonings of Learned Men, probably hath sprung no small contempt of the Offices and other Holy Ordinances of the Chri∣stian Church. Doubtless our Saviour was not beholden to the Jews for any direction how to constitute his Church under a Ministry with fit Titles; which if well observed, may rather be said to be ta∣ken of the Nature of the Work, which they oblige the Officers re∣spectively to perform, than to be borrowed from the Jews: But to let these Conceits pass,

The Divine Authority of the Office Episcopal, is clearly asserted by the Apostle, Act. 20. — the Holy Ghost hath made you Bishops or, Overseers. VVhat can make any Office to be of Divine Institution, if to be made so by the Holy Ghost will not do it? VVas not Paul's Office with Barnabas's; of Divine Institution? Yet how shall we prove it so well, as to shew from Act. 13. 4. that they were sent forth by the Holy Ghost? How Sacred this Office is, may be gathered from Paul's Epistles to Timothy and Titus, by whose Divine Pen, God pointeth out the most Heavenly-minded Men to that Work, and orders his Church to elect such as he hath first chosen: They that are called by God, and by his Church, as such; and ordained to officiate by his Mi∣nisters as such, cannot lightly have more to make their Office of Di∣vine Institution.

Some have laboured to make a difference between the Office of Bishops and Elders; but sith the Holy Scripture makes them rather one Office than two; we shall not concern our selves in the Contro∣versie: * 5.8 For it is most plain, that the same whom the Apostle calls Bishops, Act. 20. 28. are expresly called Elders of the Church, ver. 17. And so again in Titus 1. 5. the Direction is, that Elders be or∣dained in every City, of such Persons who are blameless, &c. And the Reason is rendered, ver. 7. For a Bishop must be blameless: So that Paul's Judgment is, that a Bishop and an Elder is all one; and of this mind was Jerom also. We conceive therefore, that the varie∣ty of Titles used to express the same Office, doth import the variety of the Work, both to take care, oversee the Flock, to feed and rule it. As the Apostle Peter, 1 Pet. 5. 1, 2, 3, 4. where, as Peter shews, the greatness of the Care and Work which lieth upon the Ministry, who are to feed the Church, whom he calleth Elders; so to encou∣rage them the more, he calls himself an Elder also: And hence we infer, that if Peter's Office as an Elder was of Divine Institution, then so was the other also. It should seem by the First Epistle of Cle∣ment to the Corinthians, that this Sacred Office began to be despised; he therefore, to establish the Church in this Truth as well as in o∣thers, speaks very largely to this Business; his Words to this Effect.

* 5.9 The Apostles were appointed to preach the Gospel unto us from our Lord Jesus Christ, and Jesus Christ from God himself — and the Apostles by him — They therefore preaching the Word through divers Countries and Cities; ordained in them the first Fruits of those that believed — to be Bi∣shops and Deacons. Neither was this any humane device; for many Ages be∣fore, mention was made of Bishops and Deacons in the Holy Writ: And somewhere thus it is written, I will appoint them Overseers in righteous∣ness, and Deacons faithful. And afterward he makes these Bishops and Elders to be both one: for speaking of those who were cast off, who had holily and unblameably undergone the Duties of their Episcopacy; He adds, Blessed are those Elders, who having already dispatched their Jour∣ney, have gained a fruitful and perfect Dissolution. Thus far Clement, taken to be the same Man that Paul writes of, and affirms his Name to be in the Book of Life, Phil. 4. 3. Whose Doctrine fully agrees with the Contents of this present Section, in opposition to the devised E∣piscopacy of Arch and Lord Bishops; as we shall hear further from him also anon touching this Matter.

SECT. V. Of the Work pertaining to Bishops or Elders in the Church of Christ.

Truly said the Apostle, If any man desire the Office of a Bishop, he desires a good VVork: He never dreamed of a good or great Reve∣nue, great Pomp and Domination in this VVorld; no, 'tis the VVork which he insists upon, that's it which is truly honourable in that Of∣fice. * 5.10 Now this VVork consists of divers Parts; they are to be as Eyes to the Church, to oversee or provide. They are to feed or nou∣rish the Flock with the sincere Milk of the VVord. They are to rule with diligence, and to keep good order in the Church of God, &c.

1. They must oversee, or provide: Hence they are called Watch∣men, Heb. 13. whose care and trust is over the Souls of Men, the weightiest Charge of all others: They must Look diligently, lest any man fail of the Grace of God, lest any root of bitterness springing, trouble the Church, and thereby many be defiled, Heb. 12. For where the Seers are blind, or the VVatch-men indiligent, Nettles, or grievous Offences, cover the Face of such Vineyards or Churches; They are to watch in all things, 2 Tim. 2. They have the Charge of Doctrine, as well as Souls: Take heed to thy self, and to the Doctrine: continue in them: in so doing, the Faithful Pastor shall both save himself, and them that hear him; 1 Tim. 4. Yea they are to warn others, that they teach no other Do∣ctrine: For Novelties in Doctrine, are the ruin of Churches; and for these Causes it is necessary that Bishops reside near their Flock, to be a Pattern to them, to warn the unruly, to support the weak against those that lie in wait to spoil them through Philosophy and vain deceit, after the Rudiments of the World, and not after Christ. They are care∣fully

to hold fast the Form of sound Words, that they may be able both to stop the Mouths, and convince those that oppose themselves against the Truth received.

2. Thus also shall they feed the Flock, as faithful Stewards of the Mysteries of God; in the Dispensation whereof, they are to shew all good fidelity and constancy, their care must be to bring forth the sincere, or incorrupt Milk of the Word; to beware of the Leven of the Pharisees and of the Sadduces, and to drive away the Leven of Malice and Wickedness. In a word, they are closely to follow the Steps of the Lord Christ, and of a ready mind to take the Over-sight of the Flock, not as constrained, nor for the love of filthy Lucre, the Ruine of all goodness in the Ministry. They are to go before the Flock as Examples, in VVord, in Faith, in Spirit, in Purity; and as good Ministers of Jesus Christ, are instantly and constantly to put the Brethren in mind of their Duties, as Christians and as Men, in Religion, and in good Living; as Husbands and Wives; as Parents and Children; as Masters and Servants; as Princes and Subjects; as Antients or Juniors. For the Gospel which is committed to their trust, frequently presseth all these Duties as necessary, lest upon the neglect hereof the way of Truth be evil spoken of: Yea they are the Men who as valiant Soldiers of Jesus Christ should endure hardness, and shew forth true courage in partaking chearfully of the Afflicti∣ons of the Gospel.

3. The Government under Christ of the Church of God, is com∣mitted to the Bishops or Elders, they are therefore to exhort, re∣prove, rebuke with all authority; to bind and loose in conjunction with the Church of God, as those that sin against God are found to be penitent or obdurate respectively, John 20. 23. 1 Cor. 5. 3, 4, 5. They are to exercise this Authority in love, aiming at the Salvation of the Transgressor; they are to do their Duty herein without partia∣lity: They are sometimes to abate the extremity of their Power, which is given for edification, and not for destruction; they are to consult whether to come to the Offender with a Rod, a Staff, or in the Spirit of Meekness, will best comport with God's gracious Ends in the Exercise of Discipline, who himself oftentimes abates much of severity; but Hereticks they must reject.

Finally, they are to exercise all long-suffering and patience, they are not to distress men's Bodies, nor injure their Estates, * 5.11 this is whol∣ly beside all Direction or Example in the Sacred Scripture. They must watch against VVolves; and in the pious Defence of the Truth, and the Church of God, must not refuse to lay down their Lives for the Sheep, like good Shepherds. And who is sufficient for these things?

SECT. VI. Of the low-outward Condition of the Antient Bishops of the Church, which may serve for an Apology to the present Bishops or Elders of the Bapti∣zed Churches.

What manner of men the Primitive Bishops of the Christian Churches were in respect of Heavenly Virtues, I need not say any thing, the Qualifications belonging to such Stewards of God, being so precisely set down in the Epistles of Paul to Timothy and Titus, and which are so necessary to that Sacred Function, that it is to mock God, to ordain men to that Trust and Office who are destitute there∣of. But forasmuch as it is seldom found, that these Gracious Quali∣fications, and worldly advantages go together, but contrariwise God still chuseth the Poor of this VVorld rich in Faith, as well as afore∣time, it shall not be amiss to shew the disparity which is to be ob∣served between the Primitive Bishops, and those who are termed Arch-Bishops, Lord Bishops, &c. To speak of the latter is needless, all men see how they are advanced both in Honours and Riches, more like Princes than Labourers in the Vineyard, and more especially those in the Papacy, who indeed do excel in worldly Pomp, and Power too, the Highest Potentates in that part of the VVorld called Christendom. Now I envy no man's prosperity in the VVorld, but yet it seems strange that the Ministers of Christ should vary so very much in their outward Advantages in this VVorld. That Christ the Bishop of our Souls, the Apostle and Highpriest of our Profession, should be so low, and those that pretend to be his Vicars should be so exceeding high, looks very strangely, especially when our Saviour saith, The Servant is not greater than his Master, nor the Ambassador greater than he that sent him; it is enough that the Servant be as his Lord, Mat. 10. 25. Of what mean condition in this VVorld the Apostles were, is known to all that read the Scripture; and how they disclaim∣ed Lordship is evident, 2 Cor. 4. 5. For we preach not our selves, but Christ Jesus the Lord, and our selves your Servants for Jesus's Sake. And absolutely prohibits the succeeding Bishops the Title and Autho∣rity of being as Lords over God's Heritage, 1 Pet. 5.

And in this mean Condition did Constantine the Great find the Bi∣shops in his time, who came not in pomp and state to the Council of Nice, but were brought thither by the common VVaggons, and were provided for at the Emperour's Charge, as Eusebius testifies. Yea in in Chrysostom's time it appears they were not advanced to any large Revenues, but contented themselves with very mean things; as best suiting the Nature of their Calling, which is a State of very great self-denial; and they were wondered at for their Humility and Pover∣ty, and not for their Riches and Lordliness. Chrysostom himself, got envy for no greater Pomp, than when he was aged to get an Ass to

ride on, for the better discharge of his Duty in that great City of Constantinople; Whouh, say the People, He hath Servants to attend him, and rides upon an Ass! Why is he placed over us? * 5.12 It seems, whilst he was more strong of Body, he used to travel on foot to visit his Flock. But what would the People have said, had his Servants gone bare before him! or if the Emperour had held his Stirop and led his Horse! or else if he had rid in his Coach with six Horses, with a Train to attend him like a Prince? For this hath been the Mode of Popes, Arch-Bishops, and Lord Bishops since his time. Such also was the Poverty or low Condition of our Ancestors the Britain Bishops in the 4th Century, who being at the Council of Ariminum, were not able to buy themselves Bread, and were therefore nourished at the Charge of the Emperour. * 5.13 And their Revenue at home was very moderate, being supplied by the Milk of three Cows for a Bishop; and when any of them became dry, the People took that and supplied them with another. I mention not these things, as if the Lord's Servants in the Ministry may not use convenient things in this Life, for doubt∣less the Workman is worthy of his Meat: and God that provides for the Ox that treadeth out the Corn, hath provided in that Rational Law for his Ministers. But this I will say, That it's hard for a Bishop to be very rich and very good, otherwise our Saviour could have chosen such. Nor is it the VVisdom of the Church, nor of Princes, to load them with worldly Honour and Riches, for this is the way to make them swell, and was the ruine of vertue in the Clergy (as they call them∣selves) as Histories do abundantly declare, and experience shews the same at this day. Hence Chrysostom excellently; * 5.14 A Christian (saith he) is more glorious in poverty than in riches: How can that be? Because it keepeth a Man from swelling-pride: He that is poor cannot be lofty, but rather obedient, modest, meek, wise; but he that hath much wealth hath many things which hinder him from well-doing. And (saith Bonaventure) * 5.15 Poverty is the Way to Salvation, the Nurse of Humility, the Root of Per∣fection, and hath many hidden Fruits and Commodities known to very few. If this Speech be a little too high, or rather perhaps too low, we will acquiesce in Agur's Saying: Give me neither poverty nor riches, feed me with food convenient for me; lest I be proud, or full, and say, who is the Lord? &c. Prov. 30. 8, 9.

SECT. VII. Of the Office of Deacons in the Church of Christ.

The Deacons Office is a Sacred Ministry, and an Holy Trust or Cal∣ling in the Church of Christ, being also comprehended in the Apo∣stolical Office, and by them exercised till the opportunity of Preach∣ing and Prayer was so great, that they could not attend the Service of Tables, Act. 6. Whereupon Seven men are chosen by the Church to wait upon the Deacons Office, and solemnly ordained to that Em∣ployment by the Imposition of Hands. Hence we gather the Divine

Institution of this Office also. For the Apostles had no power to make Civil Officers, or to appoint men to any trust in the Magistra∣cy, but they acted here as Ministers of Christ, and therefore their Ordination, being an Act of Power, must needs be of Divine Autho∣rity. And the same appears from those Divine Rules left us by the Apostle touching their Qualification for this Sacred Office, being for the most part the same which is given in the Case of the Election of Bishops, 1 Tim. 3.

And though their Office do more precisely engage them to take care of the Necessities of the Poor in the Christian Churches, in a faithful distribution of the Alms of the Faithful People, &c. Yet I see no reason to doubt, but they are greatly concerned in all the matters of Religion, as Helps in Government: Yea these are the most likely to be intended by those Expressions, especially the First, to wit, Helps; for even therefore were they chosen to assist the Apo∣stles in the Work of the Ministry. And sith they are not only to be men of honest report, but also full of the Holy Spirit; it may inform us, that they were to be concern'd in the Mystery of the Faith; as it is also said, 1 Tim. 3. He that hath used the Office of a Deacon well, hath purchased to himself a good degree, and great boldness in the Faith; which implies a liberty or great freedom to preach the Faith, or Mystery of the Gospel.

The Antients (and particularly Tertull. in his Book of Baptism) in∣forms us, * 5.16 that the Deacons had authority to baptize, yet, saith he, it was by the appointment of the Bishop: But this was only for preventing inconveniencies; for unless God allow him to do this, the Bishop could not impower him. It is true, the Holy Scripture doth but hint at these things, and therefore we shall not be peremptory; only consi∣dering, that a Liberty in ministring the Word in the Churches is al∣lowed persons upon the account of the Gifts of God received, though not ordained to any Office, it must needs be rather greater on the Deacons part, who are chosen and ordained to serve the Churches of Christ in things pertaining to the Ministry.

In this Office we see the Wisdom and Goodness of God to the Poor of his Flock, in providing a distinct Office in his Church for their sake especially. And therefore let his Church take heed they despise them not, but know that God hath chosen the Poor of this World: And let his People chearfully communicate to their necessities, that God may bless them, and cause all grace to abound towards them, 2 Cor. 9. 6, 7, 8. For such as sow sparingly must expect to reap sparingly: Yea to do good, and to communicate according to the Will of God, is to sow to the Spirit, and the way not only to reap Blessings here, but in the end to obtain Eternal Life, Luke 14. 14. Ane thou shalt be blessed, for they (viz. the Poor) cannot recompence thee, for thou shalt be recompenced at the Resurrection of the Just. And let the Deacons bless God for that he hath counted them worthy to be put into this Ministry, for they do not so much wait on the Poor as on the Lord; they shall shortly find that Christ will account their Visits of his Poor

as his own Visits. Let them also mark the Temper of those to whom they minister, and put them in mind of that Thankfulness which they owe to God, who hath so graciously provided for them; and let the Poor requite their Brethren with their Prayers to God; they may shew a grateful mind, and prevail with him for a Blessing, who both giveth Seed to the Sower and Bread to the Eater, and blesseth the Seed sown: And let them beware of a covetous and murmuring Spirit, lest the Lord see it and it displease him, and he eject them, as unworthy of his Provision.

It is here also to be observed, that we hear not a word of Arch-Deacons and Sub-Deacons, nor find any such Creatures in the Primi∣tive Churches: Men have found out this Device, to the great abuse of God's Ordinance, to the neglect of the Poor, yea rather to the grinding of their Faces than the relieving of them; according to the intent of this Sacred Institution. In the mean time those Arch-Dea∣cons live in great state, as men not knowing what belongs to the Simplicity of the Gospel, or the Nature of this self-abasing Office; being rather such as are ministred unto, than devoting themselves to minister to others. Whilst the Civil Magistrate is constrained to take care of the Poor, and to appoint Overseers for them, as if this were a Work too low for a Minister of Christ: But blessed Paul was of another mind, Gal. 2. 10. Only they would that we should remember the Poor; the same which I also was forward to do.

SECT. VIII. Of the Due Election of Messengers, Bishops, and Deacons, in the Christian Church.

Here we meet a Cloud of Questions or Objections, old and new; By what Authority do you these things? and who gave you this Authority? With Qui estis? unde venistis? quid agitis in Vinea mea? Who are you? whence came you? what have you to do in my Vineyard? Thus the Papists out of Tertullian; and sometimes the Prelatists urge us after the same manner. To the latter therefore we say, Look how well they can defend themselves against the Papists, so well at least may we defend our selves against them; because we are ready at any time to shew that the Grounds on which we separate from them, are every way as clear, as those on which they separate from the Papists. Nor are they exactly of a mind about the Lawfulness of their Call to the Ministry. Luther and Beza, holding for an Ex∣traordinary Call, whilst our English Reformers from Cranmer to this day, rather adhere to the Ordination which they brought with them from the Papists, deeming it a valid Ordination, the Corruptions attending it notwithstanding. But this is disclaimed by Luther, who saith:

* 5.17 Whoso loveth Christ, ought to endure any thing, rather than to be ordain∣ed by the Papists; because in their Ordinations all things are carried on with such wicked preposterousness, that if they were not mad and blind, they would perceive how they mock God to his Face — being stricken with an universal blindness, they do not so much as know thae Word of God, or Ministry there∣of, especially the Bishops, who ordain — Let me be counted (saith he) a Fool, a Knave, a Liar; if there be any one ordained by them, who dare say, that at such time as he received Orders, he was commanded to dispence the Mysteries of Christ, or to teach the Gospel — But they ordain Sacrifi∣cers of the unbloody Sacrifice of the Mass, and to hear Confessions, &c. This is that which the Bishop intends when he gives them the Chalice. Thus far Luther. To which agrees the Oath taken by the Bishop himself to the Pope, at what time he is consecrated, which we find at large in Bullinger, the Contents whereof are thus: That he will be a true Sub∣ject to the Pope, obey the Decrees of the Fathers and the Church, (meaning the Roman Church) and that he will persecute Hereticks, &c. But not one word that he will serve Christ and preach his Gospel.

Beza censures all ordination taken from the Papists: thus he speaks:

What ordinary vocation is that which you say the First Reformers had, excepting some few of them; is it not the Pall? Shall we think then that the Popish Orders are valid, in which there is not any preceding inquiry into manners? no such inquiry or procedure as is inviolably to be made or obser∣ved by Divine Right in Elections and Ordinations — Shall we think so high∣ly of their Ordinations, that as often as any false Bishops are converted to true Christianity, immediately all the filth, uncleanness, and impurity col∣lated, is washed away? Nay — but with what face or conscience will he be able to forsake Popery, and not abjure his irregular Ordination, or if he do abjure it, how can he by virtue thereof claim authority to teach?

Thus we see these two Pillars of the Protestant-Reformation are so far from deriving a Call to the Ministry through the Papacy, and so to the Primitive Times, as some Protestants pretend to do, that they utterly reject any Ordination that comes from them. Nor were Lu∣ther or Beza ordained after they came from the Papists, and therefore Beza defends himself by instances of those that were called extraordi∣narily, as Isaiah, Daniel, Amos, Zecharias, &c.

These things premised, we now assume that either of these ways, approved of by our Reformers respectively, could we go as well as your selves, being, 1. Many of us ordained by those who received Ordination from you, and so we could run with you to Cranmer, and then proceed, &c. And as for the Opinion of Luther and Beza, about their Extraordinary Call, it's not impossible for us to give as fair a demonstration that we have it, as either of them; especially if we take the Rules given by Beza to judg of such a Call by to be cogent, viz. Good Life, sound Doctrine, and the Election of the People. But to be short, we do not very well like either of these ways: not the First, it is so sordid, as that the Papists themselves in deriving their Call through many Diabolical Popes, even VVitches and Devils incar∣nate by their own Confession, make but a lamentable succession of it

in the end. Not the Second, for we will not compare with Isaiah, Daniel, Amos, Zecharias, in respect of their immediate Mission. But this we say;

That our Call to the Ministry is no otherwise extraordinary, than our Call to believe the Gospel, or as it standeth clear from all the idle Ceremonies used by Papists or others in their Ordinations; or as it is ordered according to the Word of God. And is the Sacred Word of power to beget us to God, and not of power to enable us to worship him in his own Ordinances? this seems justly ridiculous. We make no doubt at all but that it's easie with God, and no extra∣ordinary thing neither, to raise a People to himself in a Nation, where all are gone out of the Way of the Lord, meerly through his Blessing upon the Reading and diligent Searching of the Scriptures; (I speak of a Nation where the Scriptures are received for God's Word, as that is our case, otherwise the difficulty were greater). The truth is, all the ways of God's Worship are made ready for us, and laid at our doors; and we do but take up gladly what others let lie as useless things; that they may hug their own Shadows or other mens Vanities. Yea to silence a Papist for ever (which one would think to be a hard thing) in this Question, Do they not allow, in case of necessity an Heathen to baptize, and count it a valid Baptism? And why then may not we, when God hath opened our eyes to see any other truth as well as that, enter upon the dutiful observance of it in the best way we can, our circumstances being considered. Will not necessity warrant a man to administer the Lord's Supper, as well as Baptism? For my part I shall never believe but the one Ordinance is as Sacred as the other; and where Churches are settled, ought to be dispenced in the most honourable way, and by the most meet In∣struments: Wherefore a Papist granting me so much as aforesaid in the case of Baptism, I will not thank him (unless to serve him to his good) that he grant me the same power to take up the practice of any o∣ther Ordinance whatsoever.

And hereupon I do boldly (yet humbly) affirm, That true ordinati∣on is only found, (at least in some part of it) in the Baptized Churches. First, Because they only have true Baptism, and where true Baptism is not, Ordination cannot be regular. 2. Because due Election of Officers is found among them, whilst neglected both by Papists and Prelatists. And 3. The true Form or Order of Ordination is found in our Churches. The First is evident of it self. No Baptism no Ordi∣nation, is a Truth no rational man will deny, excepting only Extra∣ordinary Cases, which are not in the bounds of our present Question. And for the Second, 'tis certain none are ordained to any Office in the Baptized Churches, till elected by the Consent of the Church, or at least the Major part: And herein they follow the Steps of the A∣postles, Act. 1. when one must be chosen in the room of Judas, the CXX. which was the whole Assembly, allowed the Choice of two, and left it to the Lord which of the two should take part in that Mini∣stry; and good reason there is, that where all are equally concern'd,

they should be equally satisfied in the Choice of such, as to whom they commit the Care and Feeding of their Souls. And when Deacons were to be ordained, the whole Church is consulted, and the Election made by them who knew the Qualifications of the Persons; these the Apostles ordained to serve the Church in that Office: This is most plain, Act. 6. yet men seem to take no notice of it at all.

And as the Scripture, so Antiquity stands with us in this Case. * 5.18 The Nicene Council, writing their Minds to the Church at Alexandria, concerning some that were to succeed in the room of other Bishops, gives these Directions in the Case: If so be they shall seem to be worthy, and the People shall chuse them: Where we see the old Rules given by the Holy Ghost carefully observed. Nor did they judge of their Worthiness according to the Mode of these days, as they were men that had taken such and such Degrees in the Schools, &c. For Cle∣ment gives an account of the Antient way in that Case, in these words: * 5.19 Having made trial of them by the Spirit to be Bishops and Deacons. — And again: Others well approved of should succeed into the Office and Mi∣nistry, who therefore have been constituted — by famous and discreet Men, with the good liking and consent of all the Church, — and who withal have had of a long time a good Testimony from all men.

Leo also gives the same direction, * 5.20 and chargeth that none be ordain∣ed against the Wills and Petitions of the People.

Dr. Bilson saith; * 5.21 Each Church stands free by God's Law, to admit, maintain, and obey no man as their Pastor, without their liking; and that the Peoples Election — dependeth on humane fellowship, and first princi∣ples of humane Society or Assemblies.

And Leo again, in Ep. 89. The Custom was that he should be chosen of All that was to be over All; and wills that the liking of the People and their Testimony be sought: That in Ordinations the Rules of the Apostles and Fa∣thers may be followed; that he who is to be over the Church should not only have the allowance of the Faithful, but the Testimony also of them that are without.

Cyprian is very express in this Case: * 5.22 That the People, who full and perfectly know the Life of him that is to be ordained Bishop, are to be pre∣sent, and he chosen with their allowance who know the Conversation of every one. And he brings Salimus his Collegue for instance, who was chosen by the Voice of the whole Brotherhood, and the Judgment of the Bishops which came together.

But as Dr. Field shews, * 5.23 this Right of the People hath been inva∣ded many ways. 1. By great Personages and Magistrates. 2. When the Bishops grew to great pomp and the Clergy began to be enriched by Benefices, Elections were, and to this day, are made according to the Interests of the Rich and Strong, whilst the People are not only deprived of, but become ignorant that any right remains in them to chuse their own Ministers or Pastors.

Now this Priviledge is restored and maintained in the Baptized Churches, where none are elected Messengers, Bishops, or Deacons without the free Choice of the Brotherhood where such Elections are

made. And after such Election of persons of known integrity and com∣petent ability, we proceed to Ordination, with Fasting and Prayer, and the Laying on of Hands according to the Scripture, Act. 13. 3. And when they had fasted and prayed they layed their Hands on them, and sent them away. Thus for the Ordination of Messengers, or a Travel∣ling Ministry, Act. 14. 23. And when they had ordained them Elders in every Church, and prayed with fasting, they commended them to the Lord, on whom they believed. Thus for the Ordination of Elders or Bishops, Act. 6. 5, 6. And they chose Stephen, a Man full of Faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Permenas, and Nicholas — whom they set before the Apostles; and when they had prayed, they laid their Hands on them. Thus for the Ordinati∣on of Deacons. All which Apostolical Practices are religiously ob∣served in the Baptized Churches, without any devised Adjuncts or Ceremonies of our own or others.

And very remarkable it is from Act. 13. That though the Apo∣stles were yet living, it was not thought necessary, that the Ordinati∣on of Paul and Barnabas should be derived from them: But they were ordained by men who were not under Ordination, but only Teachers and Prophets in the Church. * 5.24 This Dr. Fulk allows, and saith; The Papists cannot prove that any of them (that assisted in the Ordi∣nation of Paul and Barnabas) were Bishops, for though by their own stories Peter was then Bishop at Antioch, yet he is not concern'd in this Astion: So that we see from this Instance a successive Ordination from the A∣postles and from Persons ordained by them, is interrupted even in the Apostles days; and therefore we conclude, that where the Truth of the Gospel is received with the Gifts of God's Holy Spirit, there is a sufficiency of power also on the Persons so gifted with the Advice and Consent of the Church, to send forth, or to appoint men to the VVork of the Ministry, whom God hath fitted for such Services. Although this course is not to be taken in contempt or neglect of that way which is more ordinary and regular. Howbeit, to tie the power of Ordina∣tion so straitly to the Persons of men Ordained, by those who were or∣dained by such as were ordained by the Apostles themselves, would in all likelihood throw the Power of Ordination out of the whole Church of God at this day, especially if we stand upon the due Election and Qualification of the Persons so claiming a Succession from the Apostles themselves. And indeed it is granted by the Rhemists themselves, * 5.25 that men sent by the Church to minister in the Gospel, are sent by the Ho∣ly Ghost; so that if we prove our Churches true Churches of Christ, (as that we have and trust further to manifest) then the Controversie about our Lawful Call to the Ministry is at an end.

CHAP. X. Of general Assemblies, of Messengers, Elders and Brethren, to decide general Controversies in the Christian Church; with Resolutions to the most important Questions which concern the same.

SECT. I.

BY General Assemblies we do not mean a Convention of Bishops, &c. throughout the VVorld, not conceiving the thing possible to be attained at all times, if at any time, since the Propagation of the Gospel throughout all Nations, or the greatest part of the VVorld. Whether we consider the State of Nations, or of the Churches in all Nations; especially if a competent Number of Christians of differing Apprehensions (for whose sake only such a Meeting were desirable) should so convene or come together: Certainly the Magnitude would exceed the conveniency of Communication in any one place, and not a little disturb the Peace of the Nation or City where they should so convene. But that which is of greatest force against such a Conven∣tion, is this; That God hath not required such a thing. Neither have the Apostles left us a President of that nature: For though great Controversies did arise in their days, yet they did not call together chosen men out of all Nations where they had preached Christ, to re∣medy such Inconveniencies, but by Doctrine and Writing did still as∣sert the Truth once delivered, and detect those Innovations, &c. But this we say, That a Convention of the Pastors of as many Church∣es as by reason of the vicinity of Countrey, and acquaintance of each others Affairs; and who, without the disturbance of the Publick Peace of such Nations, may so meet together; this we doubt not may lawfully be done, and through God's Blessing is very profitable for the management of the great affair of Christian Religion with one consent. And for this, that best of General Assemblies, Act. 15. is a good Precedent, where we find the Church at Antioch, disturbed with the great Controversie about the necessity of Circumcision, and of keeping the Law; whereupon they send divers men to the Church at Jerusalem to consult and resolve the point in question, which they did effectually perform (after a through debate, wherein was great dissention and disputation) to the consolation of the Churches, and the encrease of their number daily, Act. 15. 31. and 16. 5.

Yet it is here to be observed, That the Church at Antioch did not send to Jerusalem, for that they wanted power to decide this Question, but as taking herein a course which was both laudible and profitable for themselves and others: For they had not only Barnabas, but Paul also; who was not destitute of authority to censure the contrary-minded, and to avouch the Liberty of Christians in opposition to the Bondage of the Law. But considering the matter as a common cause, and as all Churches are but one Mystical Body, and though equally entire Communities in themselves, yet have an Interest in the Gifts of each other, no one being able to say to the rest, I have no need of thee. And there being men at Jerusalem of equal fitness to try and judge in this case; and more especially for that they who caused the Contention came down from Judea, and went out from the Apostles, Act. 15. 1, 24. It was meet this Matter should there be examined, where it was like to undergo the strictest enquiry; as also that the Apostles might have the fairer opportunity to purge themselves from that Suspicion which might hence arise, that they favoured such Doctrine, because those that taught it to the Gentiles came out from them, as ver. 24. And therefore the Apostles do in the first place clear themselves in that case, as having given no such Commandment to these Zealots for the Law.

This mutual Consultation therefore of many Churches together, shews not the Superiority of Churches one above another; but only the Brotherly Interest which they have in the Strength of each other, and the Duty which lieth upon the Churches one to help another in their difficulties. And doubtless her Strength thus united, is the most powerful Means under Heaven, (through the virtue of Christ's Promise to be with them as his Church) to stop the Current of Here∣sie, and to keep the Churches in unity, both in Doctrine and Man∣ners, as appears in the Result of this Sacred Assembly, and the Effect which followed thereupon. And sith we read but of one Assembly so general as this in the Apostles days, it may teach us they are not to be conven'd but upon emergent occasion, or when lower endea∣vours fail to effect the Peace of the Churches.

According to this President, the Baptized Churches in this Age and Nation (though unworthy to compare with those Worthies) have kept an Assembly General for many years, for the better settlement of the Churches to which they are related, and do hope to see a good issue thereof towards the better Manifestation of such Truths, as by reason of the Corruption of former times have been neglected, and that by men who yet have done very worthily in many things per∣taining to the Restitution of Christianity.

It is true, we read of unhappy Effects of general Meetings of Bi∣shops in former times, (and the like may and doth too often happen now) whence some seem to disgust Assemblies of this kind. But this can be no Plea against the thing, but only against mens abuse of it; and what good thing is it, which God hath allowed for the well-being of his Churches, which at some time or other hath not likewise been

abused by men of corrupt minds. We may not say the Apostles left us any ill President, yet it is certain they left us this; and to forsake them, and follow others fancies, will not attend us with any comfort, or ground of better success. Let not then the Ministers of Christ neglect the Means which was blessed of God, with such good effect (though when they had done what they could, men ceased not to do mischief in the Churches) but let them watch against Pride and Ig∣norance, which are the greatest Impediments to good proceedings in such Conventions.

SECT. II. Of the Question, who hath Power to Convene General Assemblies

Although it must ever be granted a most vertuous thing for a Chri∣stian Prince to give the Invitation to such an Assembly, yet our An∣swer to this Question is, That neither such a Prince, nor any man else, hath Power to command the Churches in this Case. But it rather seems to be a Priviledge equally pertaining to all Churches, and that all Pastors have the same liberty to move, that there may be such a coming together: But that which calls the Assembly is the emer∣gency of the Occasion. For thus it was in the First General Assembly at Jerusalem: The Church at Antioch happened to have the occasion among them, yet they could not command the Church at Jerusalem to undertake in the Quarrel; neither could the Church at Jerusa∣lem command the Church at Antioch to refer the Cause depending to them, or to attend their Assembly in the Debate of the Question; or if any should affirm these things, we know they can never prove them. But this is evident, the one desires assistance, and the other denies it not: thus The Apostles and Elders came together to consider of this Matter, Act. 15. 6. We find not a word of any one commanding the rest, but they being concern'd as Members and Ministers of the Church of God, take a natural care of one anothers preservation; as it is written, 1 Cor. 12. 25. That there should be no Schism in the Body, but that the Members should have the same care one for another. When our Neighbours House is on fire, he cries out for Help, and the good Man looks for no other Mandate; and this was the Case of the Church at Antioch, Act. 15. 2. Which being represented to the Church at Jerusalem, straight a Cure is prepared for the Wound. And surely the strong and perfect Bond of Charity, and that Heavenly Relation that is among Christians, will not suffer any to deny a helping Hand in such distresses, when they befal other Churches, especially if they will admit of assistance.

Such as would have a Power to reside in some one man, whether it be the Pope or the Emperour? we will not dispute: Being well as∣sured, let them take to which they please, they have nothing where∣on

to ground such a thing: For seeing Princes, as such, have no∣thing added to the Office Magistratical which God hath given them by becoming Christians, more than when they were no Christians, (otherwise it would follow no man is a Magistrate compleat that is no Christian) it cannot be within the Verge of his Princely Authority to command Christ's Ministers to leave their respective Charges, to at∣tend an Assembly in remote Countries: Only this is most true, the Dignity of his Place gives him a fair opportunity to promote such (or any other) good works to the Glory of God. And for the Pope we shall say no more but this: The First Assembly was procured with∣out Peter's Invitation, much less his Commission: Ergo, General Assemblies may be convened without the Pope's Authority. If we must prefer any before those where the Cause is most pressing, it must be the most grave, holy, and active in the Ministry.

Nor are we alone in this that we say about General Assemblies; Dr. Field doth favour us at least in part, whilst he seems to allow, * 5.26 That though Magistrates failed to procure such Councils, yet the Churches have their Guides and Rulers distinct from them that bear the Sword; and that there is in the Church a Power, [we say a Priviledge] of convoca∣ting her Spiritual Pastors, to consult of things concerning their Wellfare, though none of the Princes of this World do favour her. And though we know not (as he) any Diocesan Bishop or Metropolitan, to whom he seems to allow the Power of Convening such an Assembly; yet we should think those Bishops of greatest experience, and approved fide∣lity to be chiefly advised with, next to those who are immediately under the Calamities which befal the Church, as aforesaid: For we know nothing that gives a precedency in honour to one Bishop above another, but as he excels in labouring in the Word and Doctrine, &c.

SECT. III. Of the Second Question, How far Agreements made by a General Assembly do oblige the Churches concerned by their Representative.

To ascribe Infallibility to any Assembly since the Apostles days, as to that Assembly whereof they were Members, Act. 15. must in no wise be allowed; For then it would follow, that the Decrees made in such Synods, must be added to the Scriptures, as the undoubted Dictates of the Holy Ghost, for so were the Decrees of that Assembly, as we see, Act. 15. And thus we should still be receiving New Ora∣cles, and never know when the whole Counsel of God was delivered to us. Wherefore, though we ought to consider with great respect what is concluded by a General Council of Christ's true Ministers, yet may we lawfully doubt of what they deliver, unless they confirm it by the Word of the Lord: For there is not any more reason to believe such Assemblies to be as infallible as that of the Apostles, than there

is to believe that the Succeeding Bishops or Pastors are as infallible as those first Ministers of the Gospel: For as that was infallible in that Writing or Decree set forth in all their Names, so they were in∣fallible also in their Particular Epistles: But so are neither particu∣lar Ministers of Christ, nor yet whole Synods of them, since the Apo∣stles Decease; as is apparent by the Oppositions which have been found among them; to which purpose Augustin saith very well:

* 5.27 And who can be ignorant that the Holy Canonical Scripture, as well of the Old as of the New Testament, is contained within her certain Limits; and that it is so preferred before all latter Writings of Bishops, that it can∣not in any wise be doubted or disputed of, whether it be true or whether it be right. Whatsoever is written in it, is certain: But that the Writings of Bishops which have been written, or are now written, after the Canon is con∣firmed, may be lawfully reprehended both by the more wise Speech perhaps of any man that is more skillful in the Matter, and also by the more grave Autho∣rity, and more learned Prudence of other Bishops; and by Councils, if any thing in them perhaps have strayed from the Truth. And even Councils themselves, which are gathered in every Region or Province, without all doubt must give place to the Authority of General Councils, which are ga∣thered out of all the Christian World, [if indeed it were possible to ob∣tain a Free Council of that Nature.] And that oftentimes the former General Councils themselves may be corrected by the latter, when by any trial of Matters, that is opened which was shut, and that is known which was hidden, without any swelling of sacrilegious Pride, without any stiff-neck of puffing Arrogance, without any contention of cankered Envy, with holy Humility, with Catholick Peace, with Christian Charity.

Thus Augustine, (who with as much modesty and reason as can well be expressed in a matter of this difficulty) and we with him, dare not look upon any Writings or Decrees of General Councils to be infallible, but that they may admit of Correction or Emendati∣on. Yet doubtless they are to be esteemed as the Council of Fathers, and must needs outweigh (ordinarily) the Opinion of private Chri∣stians, at least to quiet strife in the Church about things disputable. And here that Text, Heb. 13. Obey them that have the Rule over you, is of great force, and the Faith of our lawful Pastors is to be follow∣ed, with consideration to be had of the end of their Conversation, and that they follow Christ. * 5.28 For as Augustine again, My consent with∣out exception I owe to no man, be he never so well learned, as to the Holy Scripture. Nor may we receive the Doctrine of an Angel of Heaven, if he preach contrary to the Gospel, Gal. 1. 6, 8.

One thing here we may not intermit concerning the Decrees of that Holy Council at Jerusalem, Act. 15. which though the Infallible Dictates of the Holy Ghost are disobeyed, by those who pretend the greatest Reverence to the Determinations of General Councils, * 5.29 to wit, the Papists, and the Protestants also generally. And it is in the case of abstinence from Blood and things strangled, which is expresly in the said Decrees, Act. 15. 28. prohibited to all that from the Gentiles were turned to God; and it is granted by the Papists, That all Christi∣ans

did obey that Decree with the rest for some Ages after: and yet they presume to violate this Decree, by eating Blood and strangled things, in opposition to the Authority of the Holy Ghost, and this Sacred Council, and against the Evidence of the Scriptures elsewhere prohibiting the same:

First upon a Moral ground, because it is the Life of the Creature, Gen. 9. 5. But Flesh with the Life thereof, which is the Blood thereof, thou shalt not eat. See also, Levit. 17. 14.

Secondly, Upon a Religious account, viz. Because God had reser∣ved it to make atonement for the Soul, Levit. 17. 10, 11. And now,

Thirdly, Prohibited as a necessary thing, even among things not to be dispensed with, viz. The pollution of Idols and Fornication. Now though the Second Consideration should not oblige Christians, yet the First and Third ought, or else a Gap is opened to fall into great Li∣centiousness. Thus men that cry up the Authority of General Councils, do contrary to the Decrees of this best of Councils, and in despite of its Authority (which they pretend was but for a time only, without the least shew of proof) will eat Blood, and things which are strangled; and this they do also in contempt of Antiquity. For;

* 5.30 Tertullian, who lived in the Second Century, in vindication of the Christians who were accused for Enemies to Mankind, and for de∣vouring Infants in their Blood, saith thus: How can that be true in the Christians, whose Custom is to abstain from all Blood and things strangled, so that it is not lawful for them when they feed at their Tables, to meddle with the Blood of any Beast. With what face or conscience can a Papist burn those who cannot obey the Council of Trent in the case of Transubstantiation, and yet justifie themselves and others in eating Blood, against those who religiously obey this Infallible Gene∣ral Council at Jerusalem?

SECT. IV. What Sort of Christians are to give Voice deliberative or decisive in General Councils or Assemblies.

It is evident from Act. 15. 6. That the Apostles, or Messengers and Elders of the Churches are principally concerned, to convene and to order the business of General Assemblies, both to discuss and deter∣mine the Cases there controverted. Nevertheless it is very evident that a multitude of other Brethren were by the Apostles admitted to be present, and to dispute the things which concerned the Cogni∣zance of that Assembly, ver. 12. For when it is said that all the multi∣tude kept silence, and gave ear to Barnabas and Paul, &c. It shews they (or many of them at least) had been engaged in the Disputation spo∣ken of before, ver. 7. And it is also very clear, that the Decrees here made, are ratified in the Name, and as the Act of the whole

Assembly, of the Apostles, Elders, and Brethren, ver. 23. The Apostles, El∣ders, and Brethren, send greeting to the Brethren which are of the Gentiles in Antioch, Syria, and Sicilia. Yea not the Apostles only, but they with the whole Church agreed to send chosen Men of their own Compa∣ny unto Antioch, ver. 22. From all which it's without doubt, that in General Assemblies the Brotherhood are to be admitted; such (no doubt) as are judicious, and apt to lend assistance in such weighty Affairs: and the Reason is evident, because the Gifts of the Holy Spirit are common to the whole Brotherhood, by vertue whereof they are allowed to speak in the Church, 1 Cor. 14. 31. And conse∣quently in General Assemblies also, where the Use of all manner of Gifts are needful.

But this the Papists do count an absurd thing, and upbraid the Pro∣testants with it as an Errour. From this notwithstanding they do very well acquit themselves by the Pen of Dr. Field, who saith thus, * 5.31 or to this effect.

1. That Christ only can decide in such Assemblies, by the Authority of his bare Word.

2. Any Lay-men as well as Clergy-men, may give voice decesive, not upon the bare Word of him that speaketh, but upon the Evidence of Proof which he bringeth: for whosoever it is that bringeth convincing Proofs, de∣cideth a Doubt in such sort, as no man ought to resist against it.

* 5.32 And so clear is this Case, that even Panormitan a Papist doth a∣vouch it against his Brethren, saying; That the Judgment of one pri∣vate man is to be preferred to the Sentence of the Pope, if he have better authority of the Old and New Testament to confirm his Judgment.

* 5.33 And Gerson a Papist also, teacheth, That any Learned Man may and ought to resist against a whole Council if he discern it to err of Malice or Ig∣norance: And that whatsoever Bishops determine, their Determinations bind not the Conscience, further than they approve what they propose some other way, than by their Authority only. So that, saith the Doctor, Bishops must not proceed Praetor-like, but all that they do must be but in the nature of an Enquiry; and their Decrees of no farther force than reason doth war∣rant them.

In the First Council of Nice we find many that were not ordained to the Ministry, who were permitted to dispute of the Points in diffe∣rence. There were present (saith Socrates) * 5.34 many of the Layety which were skilful Logicians ready to defend each others part; and then he menti∣ons one: A Lay Person of a simple and sincere mind, who set himself against the Logicians, and told them in plain words, That neither Christ nor his A∣postles had delivered unto us the Art of Logick — but an open and plain mind to be preserved by us with faith and good works. The which when he had spoken, all that were present had him in admiration, and held with his Sentence. Nor is it to be dissembled or hid, that the Bishops of this Famous Assembly, were generally, or at least many of them, plain men and unlearned, in respect of humane Literature; though it is also certain that many, (among whom Eusebius) was well seen in such learning. But that which is to our present purpose, we find it so

plain, that no man can deny, but that there were many beside Bi∣shops permitted to deliberate upon the Matters in Question; nor see I any reason to doubt but that their Agreements were signed by o∣thers as well as those of the Ministry: For thus saith Socrates out of Eusebius, Now therefore the Canons concluded by common consent of all, were ratified by the Subscription of every one, and recorded for Posteri∣ty. Thus then, according to the evidence of Sacred Scripture, and the practice of Antiquity, the present Baptized Churches do cele∣brate their General Assemblies of Messengers, Elders, and Brethren, according to the liberty and opportunity which God is pleased to give under the Magistrates where God hath placed the Bounds of their Habitations; who, though they are a People small and despised, yet do they labour to keep the Lord's Precepts, and to esteem all his Commandments concerning all things to be right, and to hate every false way. And when it shall please God to put it into the Hearts of the Rulers of the Nations, to permit a Free and General Assembly, of the differing Professors of Christianity, for the finding out of Truth, we trust that some of the Baptized Churches will (if per∣mitted) readily make their appearance with others to help on that needful Work.

CHAP. XI. Of that Holy Discipline which is appointed of God for the Christian Church.

SECT. I.

BY Discipline we mean the due Execution of those Laws or Rules which are ordained by God, and recommended by us in his Word, for the Correction or Prevention of the Offences incident to his People, while sojourning in this World. There is no man that liveth and sinneth not, saith the Prophet, 1 King. 8. Not as if I were already perfect, saith the Apostle, Colos. 3. 12. In many things we of∣fend all, saith James 3. 2. If we say we have no sin, we deceive our selves, and the truth is not in us, saith the Apostle John, 1 Ep. 1. 8. And Elias was a Man subject to like Passions as we are: There must there∣fore needs be some Holy Discipline for the Mortification of those Cor∣ruptions even in the better Part of the Church. And sith it is fore∣told that grievous Impieties will be found in many professing the way of Righteousness in the latter days, so as to be Lovers of Plea∣sures more than Lovers of God, heady, disobedient, &c. As also of cor∣rupt

minds, reprobate concerning the Faith. It is of necessity that the Church of God have power, and an Holy way allowed of God to purge her self from such evil Workers. And for the opening this Case, we shall do these four things.

1. Shew the Duty of Fasting and Prayer, a Discipline very holy and needful for the best Christians, and profitable for the Churches in general.

2. The Way ordained of God for the healing of private Offences among Christians.

3. The way to proceed in correcting those who sin against the Lord to the scandal of Religion.

4. How the Church is to proceed with men in cases of Heresie.

SECT. II. Of the Christian Duty of Fasting and Prayer, &c.

Prayer with Fasting upon the account of our Imperfection, is a Religious Duty, and hath been piously observed by Holy Men, Psal: 69. 10. and 109. 24. Jer. 36. 6. 2 Cor. 11. 27. Thus David chastned his Soul until his Knees were weak through Fasting. And Paul was ex∣ercised in fastings often, Hence Marlorat doth truly define Fasting with respect to the Duty on our part to be a measurable castigation or chastising of the Body, and a certain Discipline: always used of the Saints of God to this end, that the Substance of Heavenly things might be the more amiable, and the desires of the Body the more quenched. But Basil defines it of the Spiritual Part (according to that in the Prophet Isa. 58.) True fasting, saith he, standeth in a departure from Vices, in the right government of the Tongue, in suppressing Wrath, in cutting off Con∣cupiscence, Backbiting, Malice, and Perjuries. Thus both from the Holy Scripture, and other judicious Writers, we have the true definition of this Duty, to be a beating-down the Body, that it may fly from sin, and more feelingly tast the Heavenly Doctrine of Godliness. Hence Paul is said to serve the Lord with Fasting; and exhorts o∣thers to attend the same course as occasion requires, 1 Cor. 7. 5.

But sith we are to treat of this Duty as it is more publick, we would extend it to the utmost bounds; and then all Mankind is concerned in it, as we gather from the case of the Ninivites, Jonah 3. 7, 8, 9. Here a Fast is proclaimed even by those who were not a People in Co∣venant with God, but what is common to Mankind; and this Duty grounded upon the mercifulness of God, who therefore accepts their Humiliation, and diverts the Judgment impending: Here we see the Love of God to Sinners, and how unwilling he is that they should perish in their Iniquity.

Howbeit the Church of God is in a more especial manner to attend this Service, as having a greater sence both of the Goodness and seve∣rity of God than others, and whose provocations therefore are of an

higher nature, by how much they are against greater Favours. Hence Israel kept a Fast on the 5th and 7th months for about 70 years toge∣ther, for the Sin which had caused them to go into captivity, Zech. 7.

But as in all religious performances men are apt to err, and so to lose the Blessing which usually attends the due observation of them; so it fell out in this long service of Fasting. For First, they did not fast to the Lord, ver. 5. Speak unto all the People of the Land, and to the Priests; when ye fasted and mourned in the Fifth and Seventh Month, even those 70 years, did ye at all fast unto me, even unto me? 2. The Mercies which they received, they did not faithfully improve, ver. 6. And when ye did eat, and when ye did drink, did ye not eat for your selves and drink for your selves? 3. The whole charge is proved because they did not hearken to the Word which God sent by his Spi∣rit in the former Prophets, but pulled away their Shoulder from o∣bedience, ver. 7. 11.

Wherefore that we may miss the Rocks against which these dashed themselves even in their Solemn Devotions, we shall consider, 1. The true Cause of Fasting. 2. The Time for publick Fasting, 3. The Man∣ner how. And 4. The End for which.

For the First, There be many causes assigned by some, but we shall insist upon that which gives Being to all the rest, and that is the Sin or Condition whereinto sin bringeth the Children of Men; for when these shall be wholly taken away, there shall be no cause of fasting. And though it be very true that God's People sometimes fasted, &c. for deliverance of Enemies, &c. Ezra 8. yet the Original Cause of that Danger was Sin, and so the true cause of the Fast, which was there proclaimed. Indeed we find the Judgments of God either im∣pending or inflicted, proving the immediate Cause of Fasting. But there was a previous cause why these Judgments came, and that was Sin. Holy Men have fasted sometimes for their own Sin, Psal. 109. 24. sometimes for the Sin of others, Psal. 35. 13, 14. and sometimes for Mercies, Blessings, or Favours to be communicated, Act. 14. 23. Humiliation being the Way to fit them for the Mercies desired.

2. Of the Time for publick Fasting, it ought to be as occasion re∣quires, God having prescribed no set time for it; Quibus oportet jeju∣nare, &c. saith Augustine. * 5.35 Upon what days we must fast I find not ap∣pointed by any Commandment either of our Lord or of his Apostles. Nor is this the only Service which hath no time affixed to it; the Table of the Lord is of the same consideration in that respect, though the Du∣ty be strictly commanded. The same may be said of Alms deeds, or relieving the Poor, When ye will, ye may do them good, saith our Lord.

But if the Question be, Who hath power to assign the Time for Publick Fasting and Prayer? The Answer is;

1. That the Judgments of God either impending or inflicted upon a Nation, the King or Chief Magistrate thereof may call all his Sub∣jects to Humiliation; by the good Example of the Ninevites, as well

as by the Principles of general Piety; seeing there is no King, but hath equal Authority with the King of Nineveh in that Case.

2. If any of the Churches of Christ find cause to humble them∣selves for any Judgment which Sin hath brought upon them, or for any Blessing they come short off, or danger which attends them: Then the Pastors, or Leading-Men in such Churches, with the Ad∣vice of the Brotherhood which shall be in these days, may do it war∣rantably, by the Example of Mordecai, Ezra, and Nehemiah. * 5.36 The first having no Authority from the King, but rather acted herein a∣gainst the Authority of Ahasuerus. The Church at Antioch kept a Fast unto the Lord, Act. 14. without the intervening Power of the Magistrate: and there is no reason why other Churches may not do the like, sith every Church is the most capable to judge of the neces∣sity which they have to wait upon God in such Services. When our Lord foretells the days wherein his Disciples should fast; * 5.37 He gives clear intimation of a time of suffering Tribulation, and therefore not like to have any Call from publick Authority to devote themselves to God by Prayer and Fasting, and therefore may warrantably do it with∣out such Authority; especially sith our Saviour's Prediction hath also the force of a Direction to that Duty in such Cases.

3. Of the Manner how to perform the Duty of Fasting, and of the duration of the particular times of that Devotion, we shall speak briefly. Although the Kingdom of God standeth not in Meat and Drink, but in Righteousness, &c. yet God is well▪pleased that his Servants deny themselves in that respect: And the Faithful have ac∣cordingly abstained from Food, from Pleasure, and from Labour, that they might the more effectually humble themselves before the Lord. Thus did Israel order their Fast, Judg. 20. and prevailed with God: They fasted until Evening, ver. 26. And the like again, 1 Sam. 7. 6. They fasted that day, and they also put away their Idols, and their God was intreated of them. David and his Men hearing that Saul and Jonathan were slain, fasted until Evening. The Ninevites fasted three days, and God approved it. Cornelius was fasting till the 9th hour, and God accepted his Devotion. So that duration of solemn Fasts is various. Nevertheless to abstain from Food for a day, is the most fre∣quent Order which we meet with in the Sacred Scriptures. It is also to be observed that this Abstinence is not from some kind of Food only, when solemnly performed by a Nation, or by the Church of God, but a total forbearance of all Nutriment, (except necessity require an in∣dulgence, 1 Sam. 14. 27, 29. For God will have Mercy rather than Sa∣crifice). * 5.38 To this Purpose Jerom ad Nepot. Tom. 1. Lay upon thee such manner of Fasting as thou canst bear, that thou have pure, chast, and mo∣derate Fastings, not superstitious. * 5.39 See also Origen to the same effect, Hom. 10. in Levit. c. 16.

4. The true end and use of this Service is the Mortification of our Corruptions, and consequently the Reformation of our Lives, and therewithal the obtaining a Relaxation from the Judgments due for our Prevarications, which through the Mercy of God we may ob∣tain,

when we sincerely humble our selves before the Lord, by keep∣ing such Fasts as he hath chosen, Isa. 58. 3, 4, 5, 6, 7. Which stand∣eth not so much in the outward castigation of the Body, (though that also is necessary, 1 Cor. 9. 27. I keep under my Body, I bring it in sub∣jection, &c.) but in the powerful Reformation of those disorders which by carelesness have been contracted, even to loose the Bands of Wickedness, to undo the heavy Burthens, and to let the oppressed go free, to break every unlawful Yoke, to deal our Bread to the Hun∣gry, to harbour the Poor, and to cloath the Naked; otherwise the Carnal or Worldly-minded Man may seem to reap some outward pro∣fit by his Servants abstinence from their daily Provision, if Fasting should not be accompanied ordinarily with Alms-deeds. But in a special manner our Fasts are to be attended with the Reformation of our Souls in things pertaining to the Service of God, 1 Sam. 7. 3, 6. — If ye return unto the Lord with all your Hearts, then put away the strange Gods, and Ashtaroth from among you, and prepare your Hearts unto the Lord and serve him only, and he will deliver you, &c. Yea, saith God, Then shall thy Light break forth as the Morning, and thine Health shall spring forth speedily, and thy Righteousness shall go before thee, and the Glory of the Lord shall be thy Reward. Then shalt thou call, and the Lord shall answer; thou shalt cry, he shall say, Here am I. Isa. 58. 8, 9. To conclude, as this Duty is publick, and to be performed by the Church of God in special, and by Mankind in general; so there is a private Use of it also in respect of Individuals, or particular Persons or Fa∣milies; concerning which our Saviour hath given special direction, That in such Humiliations men carefully avoid all Hypocrisie in de∣siring to be seen or known of men to use such devotion, Mat. 6. 16, 17. And the Apostle shews the Duty to be necessary in Christian Fa∣milies, especially in the Leaders or Governors thereof; and that such Services are so Sacred, as that there ought to be an abstinence from that Society between Man and Wife, which at other times is both Lawful and Necessary, 1 Cor. 7. 5. Defraud ye not one another, ex∣cept it be with consent for a time, that you may give your selves to Fasting and Prayer, and come together again, that Satan tempt you not for your incontinency. Hence we learn the great Purity and Solemnity of this Holy Discipline, as it concerns the Servants of God in private Humi∣liations; and the same (in a more general Consideration) is set down by the Prophet, Joel 2. 16, 17. Gather the People, sanctifie the Con∣gregation, assemble the Elders, gather the Children and those that suck the Breasts: Let the Bridegroom go forth of his Chamber, and the Bride out of her Closet: Let the Priests, the Ministers of the Lord weep, &c. Let them say, Spare thy People, O Lord! &c.

SECT. III. Of the great Abuse of this Part of God's Service, both in former and later times.

The First abuse of this Holy Duty lieth in mens prideing up them∣selves in performance of it, as if they had thereby merited some great thing at the hands of the Lord. Thus the Jews in Isaiah's time were ready to challenge God himself: * 5.40 Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our Souls, and thou takest no knowledge. And after the same manner did the Pharisees deceive themselves as our Saviour declareth by a Parable, Luke 18. 11, 12. The Pharisee stood and prayed thus with himself: God I thank thee that I am not as other men are — I fast twice in the week, &c. So hard is it to be found in any vertuous Action, and to give the whole Glory there∣of to God only. The Second Abuse is, when men do this Service by the half part, and for evil ends and purposes, as God knows that is a common Case, being too able to plead its Antiquity, and I fear its Universality also. The Prophet tells us how the Jews in the day of their Fast found Pleasure, and did exact all their Labour; and not only so, but that they did fast for strife and debate also. It's not Chri∣stian-like to wish or seek the hurt of any man, much less in their De∣votions to desire it. Here David is a good President, Psal. 35. 13. But as for me, when they were sick, my cloathing was Sack▪cloath, and hum∣bled my Soul with Fasting. Or if this Passage have relation to Christ, (as it is not improbable, Psal. 69. 9. to ver. 22.) then it is still of the greater force to Christian Men.

Thirdly, Those who prescribe Laws for fasting, with respect to certain times Yearly, and with respect to some kind of Meats only, so as to bind the Consciences of God's People to their Prescriptions, is certainly injurious to this Sacred Duty, for example, To enjoyn a forty days Fast before the time called Easter; to prohibit the eating of Flesh on Wednesdays and Fridays (so called), cannot be warrant∣able by good authority: as one well saith. In firmness beholding it, I do see Fasting commanded; but I do not find it to be defined by God's Command∣ment or the Apostle's, in what time, or day we must fast or not fast. And in∣deed the variety of the usages of Antient Christians touching the Lent Fast, shews it to be an Innovation, and not of Divine Authority: No, the Observation of Easter it self is acknowledged by Socrates Scholasti∣cus to have crept into the Churches. The drift of the Apostles (saith he) * 5.41 was not to lay down Canons and Decrees concerning Feasts and Holy Days, but to become unto us Patterns of Piety and Good Life, and Godly Conver∣sation. I am of opinion that as many other things crept in of custom in sun∣dry places, so the Feast of Easter to have prevailed of a certain private Cu∣stom and Observation; insomuch (as I said before) not one of the Apostles hath any-where prescribed to any man as much as one rule of it. And much to

the same purpose he speaks of the Lent Fast (which is pretended a Preparative to the Feast of Easter); shewing the great Diversity be∣tween the Romans, Grecians, and Alexandrians, and those of Illiri∣cum; some fasting three weeks, some six, and some seven, or rather but fifteen days; yet that they all call it Forty days Fasting, or Lent: Othersome have derived the Etymology of this Word as it pleased them best, and according to the Invention of their own Brain. Neither is this diversi∣ty only about the Number of Days, but likewise about the Kinds of Meat; some do abstain from every living Creature; so others of all living Creatures feed only upon Fish; others together with Fish feed upon the Fouls of the Air — Others eat neither Nuts, Apples, neither any other kind of Fruit, nor Egs. Some feed only upon dry Bread, some other receive no not that. There are some that when they have fasted until nine of the Clock, refresh Nature with diverse sorts of Meats; other Nations have other Customs; the Manners and Causes are infinite. But insomuch there is no man able to shew a President or Record thereof in writing: It is plain that the Apo∣stles left free choice and liberty unto every man — to addict himself to that which seemed good and commendable. Thus far Socrates. * 5.42 Now what ground Pope Gregory the 7th had to command the Lent-Fast upon pain of deadly sin, and therein to be rather a Follower of Montanus than of the Apostles, is easily cast.

Whose Steps they tread in, forbidding diverse kinds of Meats, is ap∣parent also; at least it's evident they follow not Christ nor his Apo∣stles, but seem to be pointed at as departed from their Sacred Do∣ctrine, 1 Tim. 4. 1, 2, 3. True Fasting therefore (if for a day or short space of time, in respect of abstinence from the Creatures) must be a total forbearance (except in cases of necessity) and not to for∣bid Flesh, and allow all Dainties beside. Jerom severely checks such vain pretence to Fasting. What profit is it (saith he) * 5.43 not to eat of the Oil, and to seek certain Dainties and difficult kind of Meats? As Figs, Pears, Nuts, Fruits of Palms or Dates; the Flower of Wheat, of Ho∣ney, and such kind of Meats. There is no kind of Garden Fruit where∣with we do not torment our selves, to the end we eat not of Bread. And whilst we do follow pleasures, we are drawn from the King of Heaven. Further I have heard, that some who against the Rule of Nature drink no Water, and eat no Bread, but do eat of delicate Suppings and of Panned Leeks — What a shame is this? How are we not ashamed of such Follies? How are we not wearied of such Superstitions? Do we seek in Delicates the Renown of Abstinence? Wherefore avoiding the Vanities of the Pa∣pists or others, let us study the Simplicity of this Service, and the holy Ends thereof. Let us observe the occasions which call for hu∣miliation this way both National, Congregational, and Particular: Let those in Authority look to the First, and call their Subjects there∣unto. Let Christ's Ministers look to the Second, and stir up the Churches to this Religious Duty. Let every Christian look to the Third, especially Masters of Christian Families, and as occasion requires devote themselves to God in this Holy Exer∣cise.

And thus much touching that Holy Discipline ordained of God for the Good of Mankind, especially for his Church and every Member thereof. We now proceed.

SECT. IV. Of the Way ordained of God to heal Private Offences between one Christian and another.

Having spoken of the Way ordained by God as helpful to recover our selves, when fallen into any trespass against the Lord. It re∣mains that we take an account of that care which belongs to us in respect of each other, especially when we trespass one against ano∣ther. Wherein Christian Charity is wonderful, or the Law of Chri∣stianity shineth forth as a Law of Love beyond the pretence of any other Law whatsoever: Insomuch that if thy Brother trespass a∣gainst thee seventy-seven times or seven times in a day, and turn to the saying, He repenteth, thou must forgive him.

For whilst the Trespass is only against thy Brother, and not a Sin against the Lord, it is in the Power of one Christian to forgive ano∣ther, for so hath the Lord ordained. And it is his Pleasure to en∣trust them with such Authority, to try how they will follow him as dear Children in Acts of Mercy, Patience, and Forgiveness: and that he may enforce this heavenly Vertue, he tells them plainly; That if they do not from their heart forgive their Brethren, their Heavenly Father will not forgive them. Nevertheless, lest that the party offending (upon this Grace and Favour shewed) should presume to go on in his Trespasses against his Brother, God hath enjoyned him Repentance upon his Brothers Admonition: Mat. 18. 15. If thy Bro∣ther trespass against thee, go and tell him his Fault between thee and him alone. Here Christ confirms that old Command of Brotherly Love, Levit. 19. 17. Thou shalt not hate thy Brother in thy Heart; thou shalt in any wise rebuke thy Neighbour, and not suffer Sin upon him. It is to be lamented to see the great neglect of this Law of Charity among men professing Christianity; and surely this Error in the beginning of Controversies among Brethren brings great confusion into the Church, and alienateth the Heart of one Christian from another, which would be endeared to the offended Party by private and bro∣therly Admonition; it being hardly possible to engage a Man more by any thing, than by concealing his Infirmities, and to preserve his Reputation among men, wherein it may lawfully be preserved. Wherefore that Christians might be deeply engaged in the Affections of each other, our Lord hath given them power to remit each others Offences, in such things as concern themselves, and hath prescribed a Law or Rule to do it by, to the greatest advantage of the Trespas∣ser, and with as great comfort to the Party offended. If he hear thee, thou hast gained thy Brother. How great this Gain is appears, in that

this very Sin persisted in, will expose the Offender to the loss of his Priviledges in the Church, and in Heaven also, ver. 18. Hence the Apostle James tells us, If one convert his Brother from the evil of his way, he shall save a soul from death, and cover a multitude of Sins, Jam. 5.

As our Lord is long-suffering, so must his Children be: and as the man is blessed whose Sins are covered by the Lord, (who sees no Sin in Jacob, nor marks transgression in Israel) so would he have his Children to cover each others Infirmities, if it may be; where∣fore if the offender neglect or refuse to hear thee, take with thee one or two more, that in the mouth of two or three Witnesses every word may be established; according to that good Law formerly given, Deut. 19. 15. Thus are we to mix a little severity with mercy, and put the Offender to a little shame, if peradventure he will thereby be reformed. And here it is to be noted, That a Brother is bound to go to the offender, only these two times; and upon his refusal to hear this second Admonition, the matter is to be brought be∣fore the Church, who is yet invested with Authority to remit the offence committed, if the Sinner hearken to them; or otherwise to retain his Sin, or to hold him Excommunicate for his pertinacity in the trespass which he committed: for Rebellion and Stubbornness is compared to the sin of Witchcraft and Idolatry, 1 Sam. 15. 23. And now he is made a publick spectacle in the face of the whole Con∣gregation (not a Convention of the Ministers only, as Diodate, and some others would understand it) who may hereby take the better heed to avoid him, to have no company with him, no more than the Jews were to hold with an Heathen man or a Publican. And by the Law we know it was an unlawful thing to eat common food, or to keep company with such, see Act. 10. 28. compar'd with Math. 18. 17. For our Saviour speaks here according to the force of the Law which was then in being; and therefore though that Law was afterward abrogated, yet this direction concerning Excommu∣nicate Persons, is to be understood according to the force of that Law, when our Saviour gave this form of Discipline, as is further evident, from 1 Cor. 5. 11. But now I have written to you, if any that is called a Brother be a Fornicator, or Covetous, or an Idolater, or a Rai∣ler, or a Drunkard, or an Extortioner, with such a one [not to keep company] no not to eat. And again, 2 Thess. 3. 14. If any obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed: yet count him not as an enemy, but admonish him as a Brother.

It is a great question how long a person under Excommunication may be admonished as a Brother. It may be answered, so long as he is not debauched in Life, and there is any hope of his recovery: for sith this Ordinance is for the saving of the Soul, we are not to be impatient, but still as we may to call upon the Sinner to remember from whence he is fallen, and to repent, and to pray for his return. Indeed, such may the nature of the offence be of some persons ex∣communicate,

as the Church may not pray for it, but must leave him to the great God in the great day of account, 1 John 5. 16. There is a Sin which is unto death, I do not say that ye shall pray for it. This sin may very fitly be expounded of the sin against the holy Spi∣rit, sith excepting that, all Sins and Blasphemies are pardonable unto men, as our Saviour testifies. Wherefore, as God is gracious and long-suffering, and waits upon Sinners, the Church must shew forth the same disposition towards those that err from the Truth; and to tread the steps of the holy Apostle, who, as he travelled in birth for the recovery of the backsliding Galatians, so he was rea∣dy to bewail many that had sinned, and had not repented of their Unclean∣ness, Fornication, and Lasciviousness which they had committed in the Church at Corinth. 2 Cor. 13. 21.

SECT. V. Of the way of God to proceed against such as Sin openly in the Church of Christ.

Sins which are committed directly against the Lord, as Idolatry, Murther, Whoredome, Theft, Drunkenness, Covetousness, Swear∣ing, &c. these are not within the Compass of that Rule, Matt. 18. If thy Brother trespass against thee, &c. and therefore cannot law∣fully be remitted by any private person to whom the same may be acknowledged, as in the case of private offences between Brother and Brother. But crimes of this nature are to be punished with greater severity, and the Church ought speedily to censure such evil doers, as unfit for Christian society, till reformed of such impieties, 1 Cor. 5. 9, 10, 11, 12, 13. Here the Sin committed by one in the Church of Corinth was Fornication: the Church is reproved, for that they had not put him out of their Communion, who whiles he remained among them was as Leaven, to infect the whole lump; wherefore the Apostle commands them (and in them all other Churches) to put away the wicked from among them. This great power hath God given to every Church: In the name of our Lord Jesus Christ, when ye are gathered together, and my Spirit, with the power of our Lord Jesus Christ, to deliver such a one unto Satan for the de∣struction of the Flesh, that the Spirit may be saved in the day of our Lord Jesus.

That earnest charge to Timothy (and in him to all Pastors) 1 Tim. 4. 20, 21. is carefully to be observed for the preservation of all Chur∣ches from the Infection of Sin. Them that sin, rebuke before all, that others also may fear: I charge thee before God and the Lord Jesus Christ, and the Elect Angels, that thou observe those things without preferring one before another, doing nothing by partiality. For as in the great House, the Church, there are vessels of dishonour, as well as ves∣sels

of honour; so the way to preserve the vessels of honour is to purge away those dishonourable vessels, 2 Tim. 2. 20, 21.

Now whether persons sinning so notoriously ought to be cast out of the fellowship of the Faithful, albeit they do submit themselves to the Church (at least for a time) is I confess a difficult question; yet he that seriously considers the scope of the Apostle, 1 Cor. 5. will find cause to believe it ought to be so, when the sin commit∣ted is of such a crying nature as that was; to the end they may bear their shame who sin so against the Lord; and that the Truth may retain its credit. I find the antient Christians were very severe on that account, and censured by Dr. Field and others, * 5.44 as over strict in that case. But when the case of Miriam Numb. 12. 14, 15. is du∣ly weighed, who was put out of the Camp seven days; and compa∣red with Pauls words, Put away from among your selves that wicked person; It may rationally be conceived, that it's the will of God that in such cases of transgression, the offender ought to give some proof of his sincere humiliation, before his admission to the Communion of the Church of God. It's evident it was a considerable time be∣fore the Fornicator at Corinth could be admitted to his Priviledges in the Church, though his sorrow was very great. True it is, as Paul blames them for not hasting to put him out of the Church; so af∣terward he moderates their severity, and concludes, that the punish∣ment that had then been long upon him, was sufficient, and wills the Church to restore him, and to confirm their love to him least he should be swallowed up of over-much sorrow, 2 Cor. 1, 2, 3, 4, 5, 6, 7, 8.

The Novations indeed (if that be true which is storyed of them) were too severe, in not readmiting those that fainted in the time of perfection, though with Repentance they desired it. For without doubt there is mercy for those that sin after Baptism. And yet though this inordinate zeal was justly condemned by the Antients, 'tis said that some of themselves would not admit some offenders to Commu∣nion under seven years experience of their humiliation: * 5.45 which severe course, however it manifests their great hatred of Sin, yet can as little be justified as the Novatians. Surely extreams are always hurt∣ful, and some that find fault with the Fathers, are fallen into another extreme, even to indulge almost all manner of naughtiness; the most Prophane, as well as Hypocritical Time-servers are now countenanced, not in respect of Communion in general, but honoured with places of Trust, in the Parochial Churches of this and other Nations, to the scandal of Religion, and the inevitable prejudice of the Refor∣mation so zealously begun by our pious Predecessors.

Howbeit, through the grace of God the pristine and pure Dis∣cipline of the Gospel is asserted and executed in the Baptized Chur∣ches generally, insomuch that no known or notorious offender can possibly retain his Communion there, but is sure to meet with that censure which the Law of Christ awards him, nor can he be readmit∣ted, without such Reformation (at least in appearance) as the Gospel calls for in such cases.

Finally, to tell the World how this Ordinance of Christ concerning the Discipline of the Church hath been abused by Popish Pardons on the one hand, and Penance on the other; what abominable Mer∣chandize they have made of the Sins of Men: or to set down the present Mercenary proceedings of the Protestant Churches in their Ecclesiastical Consistories (where the simplicity of Christian Dis∣cipline cannot enter) is but to weary the Reader, who as he runs may read the black Characters of such unchristian proceedings from day to day, which every good man desires to see amended.

SECT. VI. Of the way of the Lord to deal with Hereticks according to the Gospel.

That place of the Apostle, Tit. 3. 10, 11. A man that is an Here∣tick after the first and second Admonition reject, knowing that he that is such, is subverted and sinneth, having damnation of himself; Made some think, that Hereticks being so Admonished, can never be received into the Communion of the Faithful. But then it must be only such an obstinate Heretick as these words do set forth: otherwise, the consequence would be dreadful, if all that are led astray by Here∣tical Doctrine, should be exposed to such a severe Censure.

This Opinion, with respect to contumacious Hereticks seems to be strengthened by 1 Cor. 16. 22. If any man love not our Lord Jesus Christ, let him be Anathema Maranatha. Where the Sentence seems irreversible in this World, as if Sinners of that kind were to be wholly left to the Judgment of Christ himself at his coming to judge the World, sith he alone knoweth both the Sins of Men, and all the aggravations thereof. But what shall we say? How few are there that love Christ? nay, how few so ever there where, his Gospel is in some measure received. But we are certain, the Jews do not love him, yet this Text hardly concerns them. For Paul speaks more hopefully of that wretched Nation, Rom. 11. 11. Have they stumbled that they should fall? God forbid: but rather through their fall, Salva∣tion is come unto the Gentiles, for to provoke them to Jealousie. More safely therefore may we understand the Sentence of the Apostle; to conclude only those, who after they have known Christ; or rather, have been known of him; do withdraw their love from him, despise and deny him, or at least, but lightly esteem of him. These doubt∣less are grosly injurious to Christ, and their own Souls, and are ra∣ther to be left to the judgment of the Judge himself, then to be re∣leased by the Church his Substitute in this World.

The Apostle was not more industrious to gain the Galatians who were fallen into Heretical Opinions, than sharp and severe against those that seduced them. Gal. 5. 12. I would they were cut off which trouble you! which seems to import the irrecoverable Estate of those false Apostles, and deceitful Workers, as he elsewhere calls them.

Whom Jude calls, Trees twice dead, plucked up by the Roots: and conse∣quently uncapable of bearing fruit in Gods Vineyard for ever.

Of the same force are these two places, Heb. 6. 4, 5, 6. Heb. 10. 26, 27, 28, 29, 30. For when Men have destroyed a state of Faith, (in respect of themselves) trodden under foot the Son of God; counted the blood of the Covenant wherewith they were Sanctified an un∣holy thing, and thus doing despite to the Spirit of Grace; These Men cannot, (as Chrysostom notes upon the place) be twice made Chri∣stians; and there being but one Sacrifice for Sin, there remains no more for such presumptuous Hereticks as have contemned the ver∣tue thereof. For look how there was no mercy for such as DESPISED Moses's Law under two or three Witnesses; the Punishment must needs be very great to such as despise the Lord Christ himself, after they have been admonished the first, and second times.

Whether Hereticks ought to be put to Death, seems now to be happily resolved in the Negative by His Majesty Charles the Second, and his Honourable Court of Parliament, Anno 1677. Whiles by a publick Act they have worthily Repealed the Sanginary Laws, which heretofore have been Enacted, to the great prejudice of Christianity; and particularly, that Fiery Law, De Heretico comburendo. May His Majesty and great Council still proceed in such vertuous Acts, to the Glory of God, and their Peace and true Honour, both here, and to Eternity. And blessed be the Lord, that we have not occasion to write upon this bloody Subject, which is so forreign to Christia∣nity, as scarce any thing can be more. For Fire and Sword is Popish Discipline; but no Discipline of the Church of Christ.

CHAP. XII. Shewing the Reasons why the Christian Church is not bound to the observation of the Seventh-days Sabbath according to the Law of Moses. And yet that they are under the Obligation of the Moral part of the Fourth Commandment in the Decalogue, Exod. 20.

SECT. I.

FIrst, I hold it meet to demonstrate the Position, wherein I say the Fourth Command, Exodus 20. is partly Moral, &c. This Morality whereof I speak, lyeth in this, i. e. That God the Creator of all Men, hath put a Law in Mans heart, by which he understandeth that part of the time he is allowed to live upon the Earth, is to be set apart for the service of his Creator, and not all to be spent in do∣ing his own work. A time of repose he also knoweth by the same Law to be necessary, as well for his Servants and Cattel, as for Him∣self; and this also the fourth Command in the Decalogue doth teach us.

But now if the Question be, How much of this time Man must set apart to serve and worship the Lord his Creatour, and for the repose of his Servants and Cattel? The Answer will be according to the Letter of the fourth Precept only, the Seventh day of every week. But in the Moral consideration, it will be, so much time as is sufficient to answer these ends; which as things may, and often do fall out, may require more than seven daies time together, notwithstanding the Letter of the fourth Precept, which saith, Six daies shalt thou labour, or Six daies may work be done. And this is the sense wherein I take the fourth Command in the Decalogue to be Moral, and under this consideration, I say, it obligeth Universally; I mean, it bindeth all men in all times and places, to set sufficient time apart to worship their Creator, and to give their Servants and Cattel convenient rest; and this the Light of Reason, or Law of Nature doth clearly teach. And hence our Apostle might well say, * 5.46 the Gentiles having not the Law, do by nature the things contained in the Law; sith all Nations (so far as I ever yet heard) do reserve a competent time for his Worship, whom they acknowledge for their God.

But whereas the fourth Command doth precisely limit a certain point oft time (viz.) the Seventh-day of every week, not requiring

more or less: In this respect, I say, the fourth Command in the De∣calogue is Ceremonial, and done away by Christ. Done away, I say, as it was part of the yoke of Bondage, as also other things of like nature were; for example, The place of Worship, which in ma∣ny respects was only the Temple at Jerusalem; neither of which are so done away, as to destroy either time or place for serving the Lord▪ but rather, so, as that all times, and all places are so far sanctified unto us by Christ, as that we may in every place, and at all times, serve him with as great acceptation, as if we were in the Temple of Jerusalem on the SABBATH DAY.

Be it further considered, That the Relief of the Poor, and the main∣tenance of such as are Ministers of God's Word, do appertain to Mo∣ral duty, being grounded upon the Law of Right reason, * 5.47 Do to others as you would be done to. Thou shalt not muzzle * 5.48 the mouth of the Ox which treadeth out the Corn, &c. Now saith Paul, For our sakes no doubt this is written; that is; for the sake, or in the behalf of the Ministers of Christ. But now if the Question be, What is the portion of the Poor and such as minister the Word? The Answer will be according to Moses's Law, The tenth part of the increase of thy Land, must be set apart for that purpose, [yea before Moses, it is evident, that Tythes were paid, but before Moses no man can be assigned that ever kept the Sab∣bath] But in Moral consideration, the Answer to the Question will be this, So much as is necessary ought to be set apart for the Poor, and for such as minister the Word. So then it is clear, that some part of our time, some part of our substance, and some place must be set apart for the Worship of God, &c. And what part that must be, either Christ and Right reason, or the Law of Moses must inform us. If Moses's Law, then the Seventh day of every week, the Temple at Jerusalem, and Tythes must be assigned: But if Christ and right Reason, then the time is, whensoever you can; the place is, wheresoever you can; and for substance, what you can, or what is necessary.

The two last (I suppose) will not be denied; and for the first, it may thus appear; The Lords Supper is ordained as a standing Ordi∣nance in the Church of Christ, as the Passeover was in the Church under Moses; but yet there is no set time assigned by Christ for its Celebration, as we know there was for the Celebration of the Passe∣over. Again, the Church under Moses were commanded to offer many Sacrifices to the Lord, and had their respective times limited wherein to do it. Christians are bound to offer to the Lord spiri∣tual Sacrifices, even the fruits of their lips, giving thanks to his Name. * 5.49 But this without the limitation of time, having rather this general rule in that case, namely, to do it continually; that is, as often as we can. Furthermore, the work of Exhortation is a standing Or∣dinance in Christ's Church, but not limited to any set time, but ra∣ther to be performed daily, that is to say, as frequently as we can. * 5.50 And hence we may perceive a very great difference as to the liberty of time in things pertaining to God, between the Law of Bondage and the Gospel of Christ: for, certainly the work of Christian ex∣hortation,

praising the Lord, and the celebration of his Divine Supper, doth as it were comprize the whole body of Christian Worship (as it con∣sists in Practicals) and answers to that which comprized the body of Legal Worship; but with this remarkable difference, the one is left free as to the circumstance of time, while the other was tied to their strict points of time, under which consideration we have cause to say (as the Apostle said) of some (who went from Christ to Moses) ye observe days, and moneths, and times, and years; I am afraid of you, &c. Among which days, I have no doubt the Jews Sabbath-day was included, and that because it was of a ceremonial consi∣deration, and so done away by Christ. And that it was of such a con∣sideration, I shall endeavour to demonstrate by the grounds which here ensueth.

SECT. II. Containing Seven Reasons or Arguments, why Christians are not bound to observe the Seventh-day Sabbath.

The first Reason.

Because nothing which is really Moral is impossible. But upon due consideration it will be found impossible for the whole Universe, i. e. all Mankind (with their Cattel) to observe one certain point of time to rest from labour, &c. because the bounds of their Habita∣tions have made the time so far various, as the time of mid-night is the time of mid-day in their respective Regions where they live: so that unavoidably, one part of the world will be found in the dead of the Night, asleep on their Beds, when the other in the heat of the day, are in devotion to the Lord.

* 5.51 But that which makes this matter the more considerable, is the great diversity of time which happens to those, who live in the far Southern and Northern parts of the world, a day in these places be∣ing as long as many of ours: so that to enjoyn a Sabbath-solemnity in those places, would prove a strange undertaking, and would not answer the Morality of the fourth Command, which undoubtedly requires a sufficient time of rest for Man and Beast, and that his Name may be sanctified by all Men in the celebration of his Or∣dinances.

To this Reason it hath been Answered.

If the Inhabitants of these remote places do observe the Seventh-day consisting of Evening and Morning, it will answer the intent of God in the fourth Precept, as to the letter of it.

To which I reply, Then it is clear, that it was not God's intent to bind all men to one point of time in Sabbath-solemnities, which I desire may be well observed, and how the precise point of time, the Seventh-day, can then be Moral, I cannot conceive.

Secondly, Let it be observed, that it will follow from this Answer, that these remote Inhabitants may lawfully work for many of our Sabbath-day-evenings; for six days of theirs, counting from Evening to Morning, will contain a good part of six of our weeks, all which time they keeping no Sabbath, will badly answer the intent of God in the fourth Precept; and their Servants and Cattel would soon com∣plain against them.

The Second Reason.

Precepts which are purely Moral give not place to Precepts Ce∣remonial, but when two such Laws come in Competition, that which is Ceremonial gives place to that which is Moral: Go ye and learn what this meaneth, I will have mercy and not sacrifice.

But it is evident that the Seventh-days-sabbath frequently gave place to Ceremonial Laws, John 7. 22. 23 — Ye on the Sabbath-day circumcise a Man, &c. that the Law of Moses should not be broken. Here the Law of Circumcision takes place in point of observation before the Sabbath; for, Circumcision did not only prevent the Circumcisers from resting, but the Circumcised were especially incapacitated to Sabbathize, and thus the Law of the Sabbath was broken (if I may so speak, as doubtless I may) by the interposition of a Ceremo∣nial Law.

To this instance we will joyn another, Matt. 12. 5, 6, 7. where it is plainly said, That the Sabbath was profaned, or broken; and that in the Temple at Jerusalem, and yet the profaners thereof were blame∣less, because their prophanation lay in the observation of certain Ceremonies of Moses's Law, as killing, and dressing of Beasts and Sheep, to, be offered for Sacrifices on that day; and not only for the Sabbath-day, which was done continually, but also for the year∣ly Sabbaths or Festivities if they fell on the Sabbath-day, as they often did; in which cases there was (as I take it) seven times as much labour in killing and dressing Beasts for Sacrifices on such solemni∣ties, as on the weekly Sabbath. See Num. 28, 29 Chapters.

It is in any-wise to be seriously considered, how clearly our Savi∣our doth rank the Sabbath with Laws Ceremonial, seeing all the instances which he brings to vindicate his Disciples; are instances out of the Ceremonial Law. For, when his Disciples were found fault with, for rubbing the ears of Corn, &c. on the Sabbath-day, Christ defends them by alledging David, who in a like hungry con∣dition, broke the Ceremonial Law of Shew-bread; and the Argument seems to conclude thus; If David being hungry, might without blame do contrary to the Ceremonial Law of Shew-bread, then my Disci∣ples beingal so hungry; may without blame do contrary to the Cere∣monial Law of the Sabbath. And certainly, if the Argument lie not here, a worse thing will follow: for then our Saviour brought an in∣stance very unsuitable, and such as will be dangerous, as will be dis∣cerned if it be considered, that it is no reasoning from God's dispen∣sing

with a ceremonial Law, to his dispensing with a moral Law: for then one may reason thus: God dispensed with David breaking his Law concerning Shew-bread in a case of necessity, therefore he will dispense with another in worshiping a false God, if he be necessitated, which God forbid.

So then, it is plain, that our Saviour compared the Sabbath with the Law ceremonial, which is yet more evident by the next instance of the Priests prophaning the Sabbath, (to which I have spoken) as also from the conclusion he makes upon the whole matter, in these words, Go ye and learn what this meaneth, I will have Mercy and not Sacri∣fice; where it is evident the word Mercy, hath relation to Moral Duty, and is appli'd to the Disciples preservation from hunger; and the word Sacrifice, hath relation to the Ceremonial Law, and is applied to the Sabbath-day.

The third Reason.

All Commands purely Moral, are indispensible in cases of Necessi∣ty: it is better to die for hunger, than to deny the true God to ob∣tain meat to preserve Life; yea, he that should so save his life, should lose it; Nor may I commit Murther, Adultery, or bear false Witness against my Neighbour, to preserve my own life, for I know no ne∣cessity that can make my so doing in any-wise dispensible.

But behold, the Sabbath-day is such in its observation, as it hath been frequently dispensed with in very low cases of Necessity, inso∣much, that the saving the life of a Beast, is preferred before its obser∣vation, as to the point of time, the Seventh-day; and then much more in cases of necessity which concern the life of a Man: insomuch, that I conceive, there was never yet a Sabbath-day but it was broken, and that by lawful cases of necessity; I say, Lawful cases, (considering the cases still by the Moral Law) notwithstanding the Law of the Sabbath (in the Ceremony thereof) to the contrary.

No man that reads the Scriptures, can lightly be ignorant, how much our Saviour insisteth upon cases of Necessity, as sufficient An∣swers to those, whoever carped at his doings on the Sabbath-day; whose Conclusion was, that he was not of God, because he kept not the Sabbath. And certainly, if we consider the Fourth Precept, ac∣cording to the letter of that Law, our Saviour both did, and com∣manded to be done, some things utterly inconsistent with the Sabba∣tical observation of the Seventh-day; as appears by comparing, Jer. 17. 22. with John 5. 8, 9, 10, 11, 12. John 9. 14. Hence it is plain, that our Saviour went further than cases of necessity in the non-observation of the Sabbath, sith there was no necessity for the Lame to carry his Bed on the Sabbath-day; nor yet for our Saviour to make Clay on the Sabbath, sith he frequently wrought Cures by the words of his lips, and could have done it on the Sabbath, as well as at other times. I conceive therefore it was his Pleasure to do thus on the Sabbath-days, that he might hereby give some intimati∣on

of the abrogation of the Sabbath, as he did the like concerning other Ceremonial Observations: for Example, his eating with Publicans and Sinners; as also, his taking persons off from their esteem of the sanctity of one place above another: thereby fore-shewing that he would take away the Sanctity which had been ascribed to the Jew∣ish Nation above the Gentiles, and to Jerusalem above Samaria; * 5.52 and then why not the same kind of Sanctity ascribed to one day above another? I say, the same kind of Sanctity; for certainly, the Seventh-day hath no real Sanctity in it above any other day, no more than the Jewish Nation had above any other Nations, or the City Jeru∣salem above Samaria; the holiness in all these being only Ceremo∣nial. Of this Reason S. J. takes no notice: therefore I proceed to the next.

The fourth Reason.

Thus saith the Lord to the Christian Church, * 5.53 Let no man judge you in meat or in drink, or in respect of an holy-day, or the new Moons, or of the Sabbath-days: which are a shadow of good things to come, but the body is of Christ. From these words it appears, that, not only the holy-days, yearly to be observed by the Jews (which are confest on all hands to be Ceremonial) but also the * 5.54 Sabbath-days themselves were with the rest to pass away, as a shadow, when Christ the Body was come: which will yet more fully appear by Hebr. 4. from the 3d. vers. to the 12. where it is evident, that the Seventh-day-sabbath is reckoned among other legal Types: for here Israels Rest in Canaan, and the Seventh-days Rest are both made Typical of our entring into Rest by Faith in Christ; wherefore let all that are entred into Rest by Faith in him, take heed how they stand upon this Sabbatical shadow, lest they know not how to avoid other things, which (though Le∣gal shadows) will claim a place with it.

The fifth Reason.

The Seventh-day-Sabbath was a sign of their Sanctification to whom it was given, therefore of a Ceremonial nature, and not gi∣ven to all men. Exod. 31. 13. Ezek. 20. 12. Thus saith the Lord, speak thou also to the Children of Israel, saying, Verily my Sabbaths ye shall keep: for it is a sign between me and you, throughout your generations, that you may know that I am the Lord that do sanctifie you. Hence it appears, that as other holy (or if I may so speak) Sacramental Constitutions are peculiar to the Church, and not delivered to all men; even so the Sabbath was peculiar to the Church of the Jews [as for the strangers among them, &c. their resting was no more a Sabbathizing, than the rest of the Cattel, and so not to be accounted a divine so∣lemnization of the Sabbath] for how could it be a sign that the Lord did Sanctifie the World in general, who had no part in such privi∣ledges, they being without God, without hope, and strangers and ali∣ens from the Covenants of Promises, Ephes. 2. 12.

Again, from this form of speech, It shall be a sign, or it is a sign. It appears, that the Sabbath is Ceremonial, because such Laws as are Moral and imprinted in the heart of man, are no where called signs, that I know of, but this kind of speech (when used with respect to Laws) is appropriate to such as were temporary, and ordained upon some special occasion, for the Church as such, and hence Circumci∣sion is called a sign or token of the Covenant, Rom. 4. Gen. 17.

Now let us consider wherein the Sabbath was a sign, that so we may the better perceive to whom it was given. First then, it was a sign of Israels cleansing from Sin, to which, Exod. 31. 13. Ezek. 20. 12. do well agree, shewing that the Sabbath was a sign that Israel might know that the Lord did Sanctifie them. Here it is plainly of a Sacra∣mental use and appropriate to the Church; it is a sign between me and you, i. e. between me as your God, and you as my Church.

Secondly, The Sabbath was a sign of remembrance, that Israel should remember they were once bondmen in Aegypt, where conve∣nient rest was denied them, and that now they should let their ser∣vants rest as well as themselves, Deut. 5. 15.

Thirdly, It was a sign that the true Sabbathizing, is to take up our Rest by faith in Christ, Heb. 4. As for the thousand years Rest at Christ's second coming, and eternal Rest in Heaven, of which some would have the Sabbath to be a sign or Type, I will not insist upon them, because I have not yet met with clear Texts to satisfie me therein. But admit the Sabbath for a sign in all these respects, yet will it not prejudice, but rather strengthen us, in saying, the Seventh-days-Sabbath was Ceremonial, and particular, in respect of the per∣sons to whom it was given.

For first, The Sabbath could not be a sign to all men, or the World universally, that They were sanctified, because in the time of the Law the whole World, except the Jewish Nation, was counted un∣clean, that is to say, unsanctified.

Secondly, Neither could the Sabbath be a sign (literally, or spi∣ritually) to the whole World, of their deliverance out of Aegyptian Bondage, for literally the whole World was never in Aegypt, and spiritually they are not yet delivered from the bondage thereof, 1 John 5. 19.

Thirdly, The Sabbath could not be a sign to the whole World of their entring into Rest by Faith in Christ; because, as such they are, and ever were in unbelief.

Fourthly, Neither could the Sabbath be a sign to the whole World, in either of the two last respects, sith as such, they have no part in the first Resurrection, nor yet in the eternal Inheritance of the Saints in Light. From these considerations it may appear, that the Sab∣bath was never given as a sign to all Men, and thence I conclude, it was never given to all Men. For the more ready discerning the meaning of this Ground or Reason, I will digest it into this Syllo∣gism.

Those to whom the Sabbath was given, to them 'twas a sign of their present Sanctification. But it was no sign of the present Sanctification of the whole World. Therefore it was never given to the whole World; therefore of no moral consideration: therefore Ceremonial.

The Sixth Reason.

The Festivals of the Jews, were Ceremonial, and therefore the Se∣venth-day-Sabbath was Ceremonial.

Thus saith the Lord, The Feasts of the Lord which ye shall proclaim to be holy Convocations, even these are my Feasts: Six dayes shall work be done, but the seventh-day is the Sabbath of rest, an holy Convocation, ye shall do no work therein; it is the Sabbath of the Lord in all your dwellings — The fourteenth day of the first Month is the Lords Passeover, and on the fifteenth day of the same Month is the feast of the unleavened-bread — In the first day ye shall have an holy Convocation, &c.

We learn from these Scriptures, that as the Passeover, so the Se∣venth-day-Sabbath was a Feast unto the Jews, and equally called the Feast of the Lord, and therefore reasonably to be concluded, to be one and the same Ceremonial Consideration, and by consequence to va∣nish, or terminate with them.

If this be denied, let us see what will follow; we must then hold that some of the Jewish Feasts were Moral and perpetual; and so obligatory to such as had not the Law, as well as to those that had it: Or else, that the Sabbath was delivered as a Feast to the Jews, but not so to the rest of Mankind; but the first of these can never be proved (as I conceive) and if the latter be accepted, it must be proved, which I take to be a very difficult undertaking: and if it could be proved, it will confirm what we have said (at least in part) because it will evince the Seventh-day-Sabbath to be Ceremonial, to that part of Mankind to whom it was delivered as a Feast. And here it may well be enquired, from what ground men do now pretend to keep the Seventh-day-Sabbath according to the Law of Moses, and yet keep it not as a Feast of the Lord in all their dwellings? And because we see here the Seventh-day-Sabbath reckoned with the Ceremonial Feasts of the Jews, it will not be impertinent here to add a parallel between the Seventh-day-Sabbath, and the yearly Sabbath, as also the Sabbath of years, that so we may the better discern it to be of a Ceremonial consideration.

To begin with the Institution; Most certain it is, that no mention is made in the Book of God, of the observations of any of these Sabbaths, neither weekly, nor annual, &c. until the Seed of Abraham became a Nati∣on, to whom the Law of all the Sabbaths was given by Moses; neither is the Seventh-day-Sabbath the first in observation, for the Passeover

(in which were Sabbaths of rest) was in use before it, and the rest followed * 5.55 it.

The second Parallel is in the time of the continuance of these Sabbaths, the Seventh-day-sabbath having nothing in that respect above the rest, as will be seen by the Scriptures following.

• For the continuance of the weekly Sabbath, see Exod. 31. 16.
• For the continuance of the Pascal Sabbath, see Exod. 12. 14.
• For the continuance of Penticost Sabbath, see Lev. 23. 21.
• For the continuance of the Expiation Sabbath, see Lev. 23. 31.
• For the continuance of the Feast of Tabernacles Sabbath, see Lev. 23. 41.

The Third parallel is in the Service of these Sabbaths, and that I have shewed already, wherein it appears, that the Services of the annual Sabbaths was not only greater than those of the weekly, but to be done as exactly; yea, though they fell upon the Seventh-day; Numb. 28, 29 Chap.

The Fourth Parallel is, of forbearing Labour, which was as strict∣ly to be observed on the yearly, as on the weekly Sabbaths, Exod. 31. 14. compared with Lev. 23. 30.

The Fifth Parallel, of the time to begin to keep the Sabbath, which is supposed to be the Evening before; but in this, the annual Sab∣baths are not only equal to the weekly, but indeed the pattern; for of one of them only it is said, From Even to Even shall you sanctifie your Sabbath, Lev. 23. 32.

The Sixth Parallel is of the Penalties, which was death, and was as well the penalty for breach of the yearly Sabbaths, as for breach of the Seventh-day-Sabbath Lev. 23. 30. * 5.56 And although it be not exprest, that the Magistrate must execute the penalty for breach of the yearly Sabbath, yet it may be gathered, that he must do it. See and compare these Scriptures, Exod. 30. 28. * 5.57 and Exod. 31. 14. * 5.58 And this may serve as an answer to some, when they bid us shew that the penalty of death was ever to be inflicted upon the breakers of any Law, but the Moral Law. Nor is this the only instance; for the holy Perfume might not be imitated under pain of Death, Exod. 30. 28. Neither might Man or Beast so much as touch the Holy Mount, but be punished by stoning, or by being thrust through with a Dart, Exod. 19. 23. compared with 12, and 13 verses of the same Chapter.

The Seventh and Last Parrallel shall be of the Sabbath of years; in which we may observe, that at the giving thereof to Israel, the Lord gave them the bread of three years, the year before the Sabba∣tical

year, as he gave them the bread of two daies, before the Sab∣bath-day.

Now let it be considered, what solid Reason there remains for the continuation of the Seventh-day Sabbath, more than for the yearly Sabbaths, and Sabbath of Years, sith there is no more express Prohibi∣tion of the one, than the other, in the Scriptures, (except in Col. 2. 16. where in truth, the Seventh-day Sabbath is rather more expresly pro∣hibited than the rest) and seeing we do as constantly enjoy the time of first-Fruits, in gathering, &c. as the Jews did, wherein they held holy Sabbatisms, to rejoyce before the Lord, for all the good things wherewith he blessed them; it might very justly be enquired of some, why they observe not these solemnities, together with the Seventh-day?

The Seventh Reason.

The Observation of the Seventh-day Sabbath, according to the Law of Moses, cannot stand without the Execution of the Penalty of Death upon such as break it. Were it not so, it should not be the Religious Observation of the day which is in it self a thing tollera∣ble, and about which Christians need not judge one another; I say, were it only this, it should not offend me. But now, these which stand for the observation of the Seventh-day, according to the Law of Moses, do also stand for the penalty of Death, to be inflicted up∣on such as they judge wilful breakers thereof; * 5.59 confessing even in their Printed Books, that the reason why they do not execute that Penalty, is, Because they are no Magistrates; So then, it seems such Men want but opportunity; and doubtless, by how much Men are the more zealous, by so much they would drive the more furiously.

Finally, I offer it to the consideration of sober Men, whether it would be Gospel-like, for Believers in Christ to compel their Families to celebrate the Sabbath, such of them especially as are of Faith and Religion contradistinct to them in that Point? and yet behold, this must they do (according to Moses) for the Law of the Sabbath re∣quires the Master of the House to order his Children and Servants in point of Sabbatizing.

SECT. III. Answereth the most important Allegation of the new Testament, usually brought for the observation of the Seventh-day Sabbath, according to the Law of Moses.

In Matth. 24. 20, 21. we read thus, But pray ye that your flight be not in the Winter, neither on the Sabbath day: for then shall be great Tri∣bulation.

Object. Whence some pious Christians do conceive, That our Savi∣our allows the Sabbathical Observation of the Seventh-day according to the

Law, even among his own Disciples, for forty years after his desc••ase, and consequently to the end of the World.

Answ. This Objection is of no Validity, because our Lord doth not here enjoyn any person whatsoever to keep the Sabbath at the time when Jerusalem should be Destroyed, but rather fore-shews, the danger which his Disciples might probably be in, by reason of other Mens observation of it, namely the Jewish Nation, and specially the Pharisaical Sect, who still were carping at our Lord himself, about keeping the Sabbath. This is evident, because our Saviour compares that kind of observation of the Sabbath to the Winter season, which would be an aggravation to the affliction of the afflicted, because it would obstruct their flight from the face of their Enemy, even as the Winter also would be obstructive on that account.

But certainly our Saviour, who had so plainly shewed, That it was Lawful to preserve Life on the Sabbath day, whether of Man or Beast, albeit the preservation thereof called for great Labour; would not now suppose it to be unlawful for his poor Disciples to preserve their Lives by escaping an Enemy, who sought to destroy them on the Sabbath day. For it is clear, that when this calamity should happen, it was the will of Christ that the Afflicted should fly, (be it on what day soever) and that with all possible hast or expedition: for vers. 16. He saith, Then [mark that] Let them which be in Judea fly to the Moun∣tains. And he likewise that was upon the House-top, is allowed, yea willed to haste away, and not go into his House to take any part of his stuff with him: As also, He which was in the Field had direction from Christ to escape to the Hill Countries. So that we safely con∣clude▪ Christ here delivers his Disciples from all manner of scruple of flying to preserve themselves though it should fall out to be upon the Sabbath-day; and consequently, this place can be no obligation to them to keep the Seventh-day, as a day of rest, or Sabbath. But now on the other hand, if we consider the Zeal of the blinded Jews, who would by that time be more blind than ever; for that now they had rejected the true Light, Christ Jesus; and consequently more enraged than ordinary against all that should intrench upon their Ceremonies, and especially, their observation of the Sabbath: it must needs be very perilous for any to fly on that day, seeing there was scarce a Country or Town through which they should fly, but would intercept them, if not destroy them; which calamity God was able to prevent: and therefore our Lord puts his followers upon Prayer as the means to obtain comfort in that dreadful day. Which (accor∣ding to the account we have of those sad times) was graciously afforded to the Christians by a Voice from Heaven, crying, Away to Pella, away to Pella: and this before the City was taken.

Wherefore the reason of our Saviours exhortation to Prayer, being taken from a cruel and unrighteous observation of the Sabbath day; and his instructions as they refer to that time, being directly against that observation of the Sabbath; and also, considering that Christ gives no direction at all to his Disciples in this place, how to observe

the Sabbath: It is impossible for any man to give a rational demon∣stration, how this place, Matt. 24. 20, 21. should lay Christian Men under any necessity to keep the Sabbath-day according to the Law of Moses.

The Sabbath retaining its name till that time, is no Argument for its being observed by Christians (and yet that is all that looks like an Argument from this place:) for by the same reason Circumcision also might claim a place in the Christian Churches; yea the whole Law of Ceremonies also, for they still retain those Appellations; when yet, that Circumcision, was truly, the Concision, and that Law, was no Law.

In vain do some pretend, that the aggravation of Calamity by the Christians Flight on the Sabbath day, is meant of the grief of heart that should attend them, for that they were constrain'd to break the Sabbath by flying. But this was so far from that, that it was their express Duty from Christ's own direction, as well as from the Principles of Morality, to preserve their Lives by flight at what time soever it should happen, upon the occasion of Jerusalem being expos'd to ruine by reason of an Army of the Romans.

SECT. IV. Shewing the Opinion of some of the Jewish Rabbins concerning the Sab∣bath-day. And certain Antient Christians concerning the Sabbath-day, and the First-day.

The Rabbins.

We read saith Pet. Gallatinus, on the Jews gloss upon these words, * 5.60 The Lord hath given you the Sabbath; What means these words, The Lord hath given you? Because it was given to the Jews, and not unto the Gentiles.

Rabbi Johanan saith, That whatsoever Statute God gave Israel, he gave it to them publickly, except the Sabbath, and that was given to them in secret, according to that of Exodus, It is a Sign between me and the Children of Israel.

Josephus in his Book of Antiquities, and Wars of the Jews, * 5.61 calls the Sabbath a National and Local custome; a Law peculiar to that People.

The Antient Christians of the 1, 2, 3, 4 Centuries.

Justin Martyr saith, * 5.62 None of the Righteous Men, and such as walked with God, were either Circumcised or kept the Sabbath until the se∣veral times of Abraham and Moses.

Ireneus saith, * 5.63 That Circumcision and the Sabbath were both given for Signs, and that all the Multitude of the Faithful before Abraham, were justified without the one (i. e. Circumcision) and that the Pa∣triarks, which preceded Moses, were justified without the other.

Tertullian * 5.64 requires the Jews to prove (if they can) that the Fathers of former times [meaning before the time of Abraham] were Circum∣cised, or kept the Sabbath, or that thereby they obtained to be called (or accounted) the friends of God.

Eusebius saith, The Religion of the Patriarks of old, was like the Christian, and he proves it thus, They were not circumcised, no more are we; They kept not the Sabbath, no more do we; They were not bound to abstain from sundry kinds of meats, no more are we.

And elsewhere he saith, * 5.65 Melchesideck was a Priest of the most high God, neither being circumcised, nor anointed with the holy Oyle, &c. no not so much as knowing that there was a Sabbath, &c. and living most agreeable to the Gospel.

Concerning the First day.

Ignatius was of this mind, * 5.66 That both the Seventh and First dayes were to be observed; these are his words. —

After we have thus kept the Sabbath, let every one that loveth Christ, keep the Lords day Festival; the Resurrection day; the Queen and Empress of all days; wherein our Life was raised again, and Death was overcome by our Lord and Saviour.

Justin Martyr saith, * 5.67 Upon the Sunday all of us assemble in the Congregation, as being the First day wherein God separated the Light from the Darkness, Created the World, and Jesus Christ our Savi∣our rose again from the Dead.

Augustine saith, * 5.68 The Lords day was made known to us Christians by the Resurrection, and from that began to be accounted holy.

CHAP. XIII. Concerning the observation of the Lords day, or First day of the Week in the Christian-Church; and how the same is grounded on the Authority of holy Scripture, and the consent of the best Antiquity; and first, whether that passage, Psal. 118. 24. Be meant of that day.

SECT. I.

WHat grounds we rest upon for the non-observation of the Se∣venth day according to the Law of Moses, we shall give some account of, in that part of this Work where we treat of divers Cases of Conscience. But here we shall offer to consideration, the grounds wherefore we keep holy the Lords Day, or First day of the Week. And first,

Of that remarkable passage, Psal. 118. 24. This is the Day which the Lord hath made, we will be glad and rejoyce in it. That these words do point by way of Prophesie at the day of Christs Resurrection, viz. the first day of the week, (and indeed the only day, which we find the Christians to observe with any special note of religious exercise) is rationally gathered from the coherence, vers. 22, 23. The stone which the builders rejected, is become the head stone of the Corner: this is the Lords doing and it is marvellous in our eyes. This is the Day which the Lord hath made; we will rejoyce and be glad in it. For the sense seems to be this, The same Day on which Jesus Christ was made the head of the Corner, is the Day which the Lord made, wherein the Church should rejoyce before him, for the marvellous work which he had therein shewed forth in raising up Jesus from the Dead, to give Light and Life to sinners: Notwith∣standing all the envy and power of the Builders, to wit, the Pharisees and Priests of the Jewish Nation. For assuredly, if this place speak of any day properly, it can be no other day, so fitly as the Day of the Re∣surrection. And so clear is the evidence of this place for the Lords Day, that those who oppose us herein, have not a better answer, than to say, this place is to be understood only of that particular First day of the week when Christ did actually arise from the Dead.

But then it is to be considered, how the other Prophesie must be fulfilled, We will be glad and rejoyce in it; seeing the Church scarce knew on that particular day, that he was risen, and therefore very few did, or could rejoyce and be glad on that particular day. But

this Prophecy clearly points at the joy of the whole Church under the Gospel, both of believing Jews and Gentiles, at what time they should be united in one Body by this Corner-stone, or Jesus Christ his being made the head of the Corner: yea, this is the Day wherein the high Praises of God should be celebrated in his Church, as the next vers. shews, Save now I beseech thee, O Lord, O Lord I beseech thee, send now prosperity. And let but this Psalm be diligently read from verse 21. to verse 30. and the Exposition here given, will appear the more ac∣ceptable. Thus we find the solemnity of the Lords day, to be founded in this Prophecy which was observed long ago, * 5.69 by Mr. Perkins in his Case of Cons. page 107. The Day of Christs Resurrection (saith he) was prefigured by that Day wherein the stone which the Builders refused was made the head of the Corner, Psal. 118. 24. and in that it was prefigured, it was appointed by God: for then it appeared to be true, which Peter saith of Christ, That God had made him both Lord and Christ, Act. 2. 36. And the same may be said of the Sabbath of the New Testament, that it was in the figure preordained, and therefore limited and determined by our Savi∣our unto the Lords Day.

And further, it is observed by the Learned, that all the Antient Fathers that purposely took in hand to expound this place, Psal. 118. 24. do understand it of the Resurrection Day, and the religious ob∣servation of that Day weekly in the Christian Churches. But that which will best confirm what is said from this place, will be the con∣currant practice of the Churches in the New Testament, which we will briefly consider, and leave this Exposition as probable only.

SECT. II. Of the New Testament Texts, which prove the observation of the First Day warrantable in Christian Churches.

The first thing to be considered here, is that honourable Title, The Lords Day, Rev. 1. I was in the Spirit on the Lords Day; which Title must either belong to some particular day, or else John must speak out of the reach of all common capacities, and perhaps all other Men, sith he does not at all explain himself. If of any particular day, then either of the First day of the week, or some other: But he can∣not be understood to speak of any other day of the week. Not of the Seventh day (which is pretended by some) because that day had a special Title by which it had been known and honoured among the Jews throughout many Generations, namely the Sabbath day; and fre∣quently known by that name in the Old Testament: and other-whiles by the common Title, the Seventh day. Heb. 4.

Wherefore sith there was no reason for John to speak in a phrase so hard to be understood, had he meant the Seventh day; and so much beside the common usage of the Jews, and much more of the Gen∣tiles; we can with no shew of reason take the Lords day here, to be the same with the Sabbath in the Old Testament. But on the con∣trary,

great reason there is to understand this Title, The Lords Day, to re∣spect that glorious Day on which he triumphed over Death, the Grave, and the Law. And the rather, for that it is affirmed by the Learned, * 5.70 that a certain antient Greek Copy, doth call the First day of the week in 1 Cor. 11. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lords Day. And that the Syriac Transla∣tion tells us, that the Christians meeting together to receive the Lords Supper, 1 Cor. 11. 20. was upon the Lords Day; which passage is much strengthned by the practice of the Church at Troas, Acts, 20. 7. who came together on the First day of the Week to break Bread. I confess, I have not seen that antient Greek Copy, all that I have read, hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per unum Sabbatorum, on the first of the Sabbath, or first day of the week. But this cannot prejudice its be∣ing called the Lords day, any more than to call the Sabbath, sometimes by the name of the Seventh day. And certainly, as we know how to distinguish the holy Table of the Lord, from our Common Suppers and all Legal manducations, and particularly the Passeover by this Epethite, the Lords Supper; even so we may distinguish the day of Christian solemn Services, from our Working days, or the Jewish Festival days, and particularly their Sabbath, which were a shadow of good things to come, but the body is of Christ.

Again, when it is particularly recounted, that on the First day of the week the Disciples came together to break Bread, Act. 20. 7. What can we think less then that it was their use to do so? * 5.71 here∣upon (saith Bucanus) the Antients called this day, Dies Panis, the day of Bread. And without controversie, all such Churches, as by this one president, do meet upon the First day of the week to commemo∣rate the dying of the Lord Jesus, do act very warrantably therein, and consequently may hence justifie their keeping that day holy to the Lord. For when we consider, the solemnity of the Service, the preparation which ought to go before it; it is rational to think, that the Christians at Troas, did not just drop out of their worldly Employments, and out of the Markets, to one of the most Sacred, and significant of the Gospel-Ordinances: especially, considering that the Jews Sabbath was but the day before, and had they thought that day most fit for this Gospel-Service, they would in likelihood have bro∣ken Bread that day. But this they did not, but chose the day fol∣lowing, even the First day of the week, deeming as it seems, that day most fit for that honourable Solemnity.

Some indeed will object, That by breaking Bread, here is meant to eat common meat; or that if it were the Lords Table, yet they did not ce∣lebrate till the next day, &c. But these Objections are of small force. For, if they came to eat common food only, they gave the Apostle slender entertainment, to let him fast till Midnight: otherwise it must be allowed, that they had eaten common food with him before that time of the Night. And though the Apostle preached a long Ser∣mon at that time, yet the Lords Table might be celebrated at, or about Midnight; and so small a variation, upon such a pious occasion, from their usual custom could be no Trespass. However, it is undeniable,

they came together to do that holy Duty upon the First day; which is Argument enough, that either they thought that day most meet for that work, or else it was their custome to celebrate the Lords Table on that day: In which they had the Apostles approbation also Wherefore, unless the Christian Churches be obliged to observe two daies in each week in the publick Service of God (which no body will adventure to affirm, (though some are fallen into such practice) then the First being set apart, (after the example of the Apostle, and the Church at Troas) by any Churches since their times; it will be hard to censure them, though they do not observe the Seventh day according to the Law of Moses.

Of the same consideration is that place, 1 Cor. 16. 2. As I have given order to the Churches in Galatia, so do ye, upon the First day of the week let every one of you lay by himself in store as God hath prospered him, that there be no gathering when I come. For as we find not that the Apostle kept so much as one Seventh-day-Sabbath in the solemn Services of the Christian Church, in any one Church of the Gentiles; so on the other hand we do find, he did keep one First-day holy with the Church at Troas, in those services which concern the Churches more especially. And now in this place, he * 5.72 Ordains, that the Col∣lection for the Poor be made upon the First day of the week. And here the work of the day, and consequently the day it self (being singled out by the Holy Ghost for that purpose) standeth upon Di∣vine Authority; and this Ordinance was also given to the Churches in Galatia.

It is most rational to conceive, that the reason why the Apostle ordains, that Collections be made for the poor Saints in the Churches of Christ upon the First day of the week, was, because he knew they were then met together upon the great concerns of Christian Religi∣on; of which, this of relieving the poor Brethren is not the least.

And this Contribution was to be freely performed, as God had prospered them, or according to the Vulgar, ei bene placuerit, as liketh him best. And where it is said, Let every one lay by himself in store; It cannot intend that they should do this at their own Houses, for so there should be the greatest Collection of all when he came, which he labours to prevent; But the meaning may be this, Let every Man act himself in this work of Charity, let him not be acted by another; But as every man himself is purposed in his heart, so let him give not grudgingly, or of necessity (but cheerfully as God hath prospered him) for God loveth a cheerful giver. I conclude from the Premi∣ses, that ••ll such Churches as come together upon the First day of the week to hear the Word preached, to break Bread, to make Col∣lections for the Poor (which comprehend the whole of that constant Publick Worship which we owe to God in the Gospel) have all the grounds which are necessary to justifie such a Religious Observation of that Day: and much more than can be shewed from the practice of any Church of Christ (when met about Gospel-Services more especially) for the observation of the Jewish Sabbath, and especially in any of the Gentile Churches.

SECT. III. Of the practice of the Antient Churches, succeeding the first Churches touching the religious observation of the First day, as the Lords day.

As the many thousand Jews which believed were all zealous of the Law, Act. 21. 20. And very hardly brought off from Circumcision and other Ceremonies, so it may be presumed they were no less zea∣lous for the Sabbath; And hence it is very probable, that some in the succeeding Ages kept both the Seventh and First days holy to the Lord. As the Ebionites are said to observe the Jewish Sabbath; and other Ceremonies they observe alike with the Jews. Here note the Sab∣bath is put upon the account of the Jewish Ceremonies by this Au∣thor, They Celebrate the Sundayes, as we do, in remembrance of the Re∣surrection of our Saviour. This Ebion (the Author of this Sect) is said to live in the latter end of the first Centurie: so that here we find the observation of both days in the first Age of the Gospel, albeit we are certain God no where requires the observation of two days in seven. Yea, Mr. Tillam (an Apostate from the Gospel) is forced to confess, that some of the Churches, for several Centuries, did ob∣serve both days; so hard a thing was it to bring the Jews off from that Sabbath as commanded by Moses. However we find the First day honourably esteemed together with it, which shews, that these Churches did understand, that the Christian Religion had given being to it for an holy solemnity.

Ignatius, contemporary with some of the Apostles, delivers his mind to this effect: * 5.73 Intermitting the Sabbath, let all that love Christ, make the Lords day Holy, the Queen of days, the Resurrection day, the highest day.

And giving account of some Jews which were Converted to the Faith, tells us, They did no longer keep the Sabbath, but led their life according to the Lords day, in which our life arose. And Justin Mar∣tyr, is brought in saying, TETOU HELIOU LEGOMENE HEMERA, &c. Upon the day called Sunday all that abide within the Cities or Villages do meet together in some place: — we send up our prayers to Heaven, which being ended, there is given unto us Bread and Wine, &c. then those of the richer sort, every one as his good will is, contributes some∣thing towards the relief of the poor Brethren. * 5.74 This Justin Martyr lived in the second Century. Thus we have the full explication of these two Texts, Acts 20. 7. 1 Cor. 11. 1, 2. from this Antient Doctor of the Church, and it were easie to trace the practice through the following Ages which we here contend for. But this being done by others, and by none more satisfactory than by Mr. Warren, I shall refer the Reader to his learned Labours on that Subject.

I shall only insist a little upon the Disputations which were between the Antient Christians and the Jews about this matter. Tryphon the Jew objected three things against the Christians, viz. That they

did neither observe the Festival days, nor Sabbaths, nor Circumcision. Justin Answers, We verily should observe these things, did we not know the reason for which these things were imposed upon you. Where we have to observe, that the Antient Christians even in the second Century, took the Jewish Sabbath to be no more obliging to Christian men than Circumcision and the other Festivities. But Tryphon presseth him with this demand, Whether a Christian observing these Customs of the Law, might be saved? Justin Answereth, Such a one in my judgment may be saved, provided he do not industriously labour to perswade others, (especially those among the Gentiles which are converted unto Christ) to observe the same things, as that without which they cannot be saved. And this moderation may now be as needful (in my judgment) as in the days of Justin Martyr.

CHAP. XIV. Of the places of Christian Assemblies; and of the Superstition and Vanity which hath pre∣vailed in that respect, to the prejudice of the Truth.

SECT. I.

AS the time for the Publick Worship of Christian Men, ought to be fixed, and known: there is the like Reason, that some convenient places be publickly known also; otherwise the Christi∣an Religion must needs be kept in obscurity. Howbeit there is a great difference between the Jewish and Christian Churches in this case. The Jews being tyed to one certain place, to wit the City and Temple of Jerusalem, for performance of a great part of their Publick Services, Deut. 16. 16. Three times in a year shall all thy Males appear before the Lord thy God in the place which he shall choose: In the Feast of unlevened Bread; and in the feast of Weeks; and in the Feast of Tabernacles. Deut. 12. 13, 14. Take heed to thy self that thou offer not thy burnt Offering in every place that thou seest, but in the place which the Lord thy God shall choose, in one of thy Tribes, there shalt thou offer thy burnt-Offerings, and there shalt thou do all that I command thee. And unto this place the Tribes went up to worship the Lord, as unto a most Holy place.

But this Ceremonial sanctity or distinction of place, is wholly taken away by the coming of the Lord Jesus, all places being so far sanctified for the performance of all Gospel-Worship, as that his Peo∣ple may as acceptably serve him therein, as the Jews when appearing in the Temple at Jerusalem, Matt. 18. 20. For where two or three are gathered together in my Name, there am I in the midst of them. 1 Tim. 2. 8.

I will therefore that Men Pray every where, lifting up holy hands without wrath or doubting. Which gracious liberty was foreshown by the Pro∣phet, Mal. 1. 11. For from the rising of the Sun to the going down of the same, my Name shall be great among the Gentiles, and in every place Incense shall be offered to my Name, and a pure Offering: for my Name shall be great among the Heathen, saith the Lord of Hosts.

Hence it was no doubt, that the Christians for some Ages after Christ, did not build any Oratories, nor consecrate any Places for their publick Devotions; * 5.75 at which that Enemie of Christ Celsus, took oc∣casion to bespatter the Christians in the time of Origen. For though it may be very expedient to have publick Oratories, when the num∣ber of Disciples do require it; yet it's every way as lawful to hold such holy Assemblies in our proper Mansions or dwelling-Houses: after the example of the Apostles, who taught both publickly and from house to house, Act. 20. 20. And daily in the Temple, (so long as they could be permitted) and in every House they ceased not to Teach and Preach Jesus Christ. As also in the Fields, Mountains, and by the Sea∣side, as well as in the Synagogues, or places where Prayer was wont to be made, Act. 16. 13. Matth. 5. 1. &c. Yea, we read of a Church in the house of a certain Christian, Rom. 16. 5. (to wit, the Assembly which used to meet at his House.) * 5.76 For saith Diodat, there were divers small Assemblies of Believers in one and the self same City. 1 Cor. 16. 19. Colos. 4. 15. So that it is not only lawful for Christians to meet in such small companies, and in their dwelling-houses, but such Assemblies are expresly allowed the Title of a Church, by the holy Apostle: which may serve to take off that great contempt which is sometimes cast upon the Baptized Churches, for such their innocent meeting or Church-Assemblies.

SECT. II. Of the Superstition of many professing Christianity about the Places of their Devotion.

Here the Papists do justly lead the Van; and indeed, who else so fit to lead Men to Superstition, (not to say Idolatry:) Do not the Pro∣digious consecration and hallowing their Temples with holy Water, Crossings, and multitude of Ceremonies, proclaim to all the World their Vanity? as if by such devised Ceremonies God is worshiped, well-pleased, and the Devils affrighted and terrified, as not daring to come within the Circles made by those Artists, nor to endure the sound of those Bells which they have Sanctified. Or as if the Crosses, whether real or otherwise, made by their Hands, could confer some extraordinary Sanctity, and make such places the receptacles of him that inhabiteth Eternity. And that he might not be at any time without Attendants, how prodigiously do they Erect Images of Christ, his holy Mother, of Saints and Angels, adoring the work of their Hands? yea, the very places they have thus abused, as if some

Sacred quality (at the least) had now by these their devises possessed the whole Fabrick; * 5.77 as if it were all one to mingle Abbey dust with common Earth, as to shed the Blood of a Prince and a Peasant together, or ra∣ther the first to hold the greater disproportion.

* 5.78 Now had the Lord Christ required any such things as these, God forbid we should move a Pen against them; but sith he hath not done it, what a vanity is it to think, that the Godhead is like to Sil∣ver or Gold? or that he is worshipped with Mens Hands? Act. 17. 25. Neither dwelleth he now in Temples made with hands, as sometimes he was pleased to presence himself in the Temple at Jerusalem, vers. 24. compared with John 4. 21.

* 5.79 When Bernard saw the vanity of Men in this kind of Superstition, or having those pretendedly Sanctified Fabricks in such Veneration, he cryed out, Ye look too much upon the Walls; affirming, That the Mountains, Caves, and Prisons were more sure places to him: meaning (I suppose,) he could sooner find the Church of Christ there, than in those Magnificent Temples.

Nor do I know how to justifie mens calling those places by the name of Churches, from some tincture at least of Superstition; be∣cause there is nothing more Sacred upon Earth than the Church of the living God: However, it is certain, the evil which hath attended this custome is very great. I have met with more than one, and some very aged, that did not only know any other Churches than these, but were in no wise to be prevailed with to believe there were any other. This I speak not as if I had a quarrel with these publick places of Worship, or with the zeal of our Ancestors who built them: For as they are an ornament to the Nation, so are they very conve∣nient for the exercise of Religion.

SECT. III. That the places of Christian Assemblies ought to be Publick, &c.

Our blessed Saviour and his Apostles did frequently convene their Auditors in very publick and open Places, coming to the Light that their deeds might be made manifest that they were wrought in God. Yea, it is the property of Heavenly Wisdom to put forth her Voice in the top of the high Places, by the Way, in the places of the Paths; She cryeth at the Gates, at the entry of the City, at the coming in of the doors. Prov. 8. 1, 2.

God commanded Peter (by his Angel) Act. 5. 20. To go stand and speak in the Temple unto the People all the words of this Life. Nor know I any reason why the Publick places of Devotion in our Na∣tion, should not be free for Christians of differing Apprehensions, they not interrupting one another: And why this might not be the most likely way to beget Unity, and in time much unity in the Truth, I do not understand.

But being denied this just right, It is the duty of Christians to

endeavour to hold forth their Light, in the most publick manner they may, because Christ hath ordained his Church to be the Light of the World, a City on an Hill, not to be hid; at least, not to hide her self. A Candle on a Candle-stick to give Light to all that sit in darkness. Christians are expresly required not to forsake the assem∣bling of themselves together, but to hold fast the profession of their Faith without wavering, Heb. 10. 25. And not to be ashamed of Christ or his words, before an adulterous and sinful Generation, Mark 8. 38. An excellent Example we have, with the Lord's commendation upon it, Rev. 2. 13. I know thy works, and where thou dwellest, even where Sa∣tan's seat is; and thou holdest fast my Name, i. e. The profession of my Name, and hast not denied my Faith, even in those days wherein An∣tipas was my faithful Martyr, who was slain among you where Satan dwelleth. Wherefore, though the Baptized Christians be denied the liberty of those convenient publick Oratories (which yet they are liable to repair and uphold in common with others; and conse∣quently in reason should not be denied the use of them, at least when it might be without the disturbance of others;) yet let them remember, that our Saviour foretold it should be so, John 16. 2. And let them not doubt but God will accept their sincere Services in what place soever, seeing (as Tindal well observes) * 5.80 Christ taking away the differences of places, will be worshipped in every place. Neither is there in his Kingdom one place holy, and another prophane, but all places are indifferant. Neither canst thou more heartily or better believe, or love God in the Temple — than in the Barn or Kitchin. And saith Origen, * 5.81 Locum sanctum in Terris non requiro positum, sed in Corde. I do not seek a holy place in Earth, but in the Heart.

CHAP. XV. Of the provision which God hath made for the outward support of his faithful Mini∣sters in the Gospel, though Tithes be not due to them.

SECT. I.

ALthough it doth not appear that God hath apointed Tithes for the maintenance of Gospel Ministers, as under the Law he was plea∣sed to do for the Tribe of Levi: yet certain it is, he hath not forgot∣ten to provide for those, even in things pertaining to this Life, whom he hath separated to that Sacred Ministry. But who would have thought that Deut. 25. 4. had been the Law from whence to infer the right of the Ministers maintenance, had not the Lord impowred his Apostle so to expound it, Thou shalt not muzzle the Ox, when he treadeth, or thresheth out the Corn. It is true, we may rationally think, that he that will not have the brute Beast discouraged when he la∣boureth for us Men, will never take it well from those who are more cruel towards his Servants in the Gospel. But that this should then be written, and stand for that Law on which to fix in a case of such importance, none but God himself could so unfold the Scripture; which being thus opened by the key of the holy Ghost, it is all one as if the Lord had said, Thou shalt not withhold any due encou∣ragement from my Minister, when he preacheth unto thee the Word of Life.

The Apostle spends a good part of 1 Cor. 9. to enforce the equity of this Duty; and first from his case who undertakes to warfare for his Country, Who goeth to warfare any time at his own Charge? vers. 7. All men know such a Cause ought to be managed at the com∣mon charge; 'tis enough that the Soldier adventure Life and Limb, and lay out his whole strength and industry for the safety of his Country; to make him bear the Charge too, is against all the reason in the World. And verily, this is as clear in the Case of Christ's Ministers, whom he hath chosen to be his Souldiers, to stand in the defence of the Gospel against opposers, against Satan, and all his Ministers. And therefore as the same Apostle reasons, 2 Tim. 2. 4. they ought not to be intangled in the Affairs of this Life, that they may please him that hath chosen them to be his Souldiers.

His next Argument is no less rational, seeing all must grant, That he which plants a Vineyard, ought to eat of the fruit thereof. And though this, and perhaps the former Argument, do more directly issue in the

case of a Travelling Ministry; yet his next is as strong for the supply of a fixed Ministry, Who feedeth a Flock, and eateth not of the milk of the Flock? plainly shewing, the equity of the case, as it respects those who are chosen to feed the Flock of God, which he hath pur∣chased with his own Blood, Act. 20. 28. 1 Pet. 5. 2. And that no Man should imagin these Arguments to be carnal or too low; he foresees the Objection, and avers, that the Law of God contains these Allegations, and that he speaks not these things as a Man, but refers them to the Law of God, Deut. 25. And proceeds to prosecute his Argument taken from the Ploughman, and the Thresher, in whose case, none can deny a Recompence to be due, according to their La∣bours respectively. And though it is most true, that the Ministers Labour is of a far higher consideration, and their reward in Heaven, and shall be abundantly given to them, when the chief Shepherd shall appear, 1 Pet. 5. 4. Yet are the Churches their debtors also, and bound to supply them with such Honours, as their comfortable subsistence in the World requires; and should account the exchange not valua∣ble, sith they do but impart as it were Brass for Gold. If we have sown unto you Spiritual things, is it a great matter if we reap your Carnal things.

Finally, he argues from the care that was taken for the Ministry under the Law, vers. 13. That sith the equity of the Law remains, the conclusion is rationally deduced, That even so they that Preach the Gospel should live of the Gospel. For so hath the Lord Ordained, vers. 14. Thus the Law of God, right Reason, common Equity, and true Friendship, do all concur to enforce this great Duty, that God's Ministers be cared for by the Churches, with all things necessary. Yea,

It is expresly required, Gal. 6. 6. Let him that is taught in the Word, communicate to him that teacheth in all good things. And though this form of speech may sometimes bear the force of an Advice or Coun∣sel only; yet here it may be taken imperatively: 1. Because it is grounded upon the Law of God, and the highest Principles of Rea∣son. And 2ly. because it is enforced with a severe threatning, that such as refuse to obey, shall reap their Portion among those that mock God, or think to deceive him, when in truth he cannot be mocked, or deceived.

It is certain, that as God requires some part of our time to be de∣voted to his Service, so he hath reserved part of our Substance to that blessed end, and that as the way to be more prosperous in our Labours. Prov. 3. 9, 10. Honour the Lord with thy Substance, and with the First-fruits of thine Encrease; so shall thy Barns be filled with plenty, and thy Presses shall burst over with Wine. Yea, * 5.82 Blessed are they of the Lord, who sow beside all waters (or propagate the Gospel among all the peo∣ple) that send forth thither the foot of the Ox and the Ass. A Meta∣phor taken from the most laborious Creatures, and may very fitly serve to set out the painful Stewards of God's Mysteries, even the Ministers of the Gospel.

Our blessed Lord himself, did not only receive supplys from his fol∣lowers, Who ministred to him of their substance, Luk. 8. 3. But also wills his Ministers to be without carefulness, touching meat and drink; and to put that upon the account of their Labour, as being no more than a due recompence, Matt. 10. 10. Luk. 10. 7. because the La∣bourer is worthy of his meat. So that we have all the grounds which are necessary, to conclude that it is beyond the reach of contradiction that a competent supply of all outward things, is the due of all faith∣ful Ministers of Christ for their works-sake.

SECT. II. Of the Proportion or Quantity, in respect of outward supplies which belong to the Ministers of the Gospel.

Here the case differs greatly, between the Ministers of the Gospel, and those of the Law; the latter having a certain determinate pro∣portion set out according to their Tribe, instead of that portion of the Land of Canaan, which should otherwise have fallen to them by Lot, Num. 26. 62. Numb. 18. 20, 21, 26. But as the Ministers of the Gospel are not raised out of the Tribe of Levi, more than any other Tribe or Family in the Earth; nor denied any inheritance in common with other men: so neither hath the Lord determined any limited Portion for them upon the account of their Service, but hath provided for them in general such things as are necessary, and this to be given or communicated freely by his People, as a fruit of those vertues which by the Gospel are planted in them. Gal. 6. 6. Let him that is taught, communicate to him that teacheth, &c. being fruitful in every good work, Colos. 1. 10. There is no Reason, no Law, no President for any indenting between the Church and the Ministers of the Gospel. Christ leading us the way, takes what is freely communicated, and al∣lows his Ministers to do the same, as is shewed.

Paul who kept close to Christ, having occasion to commend the Phi∣lippians for their pious care of him in his wants, professeth he did not speak it to enforce a gift from them, but only desired fruit; namely, That they should still cherish the grace of God in them, that they might not cease to do such good works as they had opportunity, that in the end they might find them, to turn to their account. Because it is the patient continuing in well-doing, which God will recount, and repay, Rom. 2. 7. And in this respect we are to consider the Excel∣lency, as well, of the Spirit of the Christian Church, above what was found in the Jewish Church generally, as of the Ministration which they are under; where all such Works as these are to be done in re∣spect of their measures, according to the general rules of Piety and Equity: and that we may hereby give demonstration of the power of Godliness dwelling in our hearts; that as the love of God constrains the faithful Minister to deny himself of those Earthly advantages which he might embrace, that he might serve the Church of God;

so the same love of God should constrain the Church to hold such in reputation, and to minister necessaries to them.

And though God hath not precisely assign'd the portion to be com∣municated, yet it may be estimated in general from the places before remembred. As thus, It ought to be such (in strictness of Equity) as may keep the Minister indemnified in his Domestick concerns; else he goeth a warfare at his own charge: but of that he ought to be disburthened, save only in a case of common Calamity, and there the Minister as well as the Souldier must suffer with the rest: yea, then it will become him to lead the way, and teach the Church to take joyfully the spoiling of their Goods by his Heroick and chearful ex∣ample.

Were this moderate care only taken over the faithful Ministers of Christ, more would not be desired; nay, though there might happen some failure, yet would he not complain, but rather follow his Pat∣tern, 1 Cor. 9, Where Paul used not his power to forbear working, but laboured with his hands, and was careful to make the Gospel with∣out charge. Yea, let all Christ's Ministers beward of Covetousness, let them not desire any mans Silver, Gold, or Aparrel, though they may lawfully be burthensome as the Messengers of Christ, 1 Thes. 2. 5, 6. Let them weigh the temper of the time they live in, wherein the Poor have been oppressed, and the Rich vexed with the mercenary Mi∣nistery, which makes every thing of kindness done to Christ's Servants look like it. Let them consider how honourable it is to Preach the Gospel freely, 1 Thess. 2. 8. For,

Though Christ hath ordained, That such as Preach the Gospel should live of the Gospel; yet we have no reason to believe he designed to make them rich in this World by Preaching: No, he requires them to take heed and beware of Riches. And Paul advises Timothy, and in him all Ministers of Christ, that having Food and Raiment to be there∣with content; and tells him also of the danger of Riches, 1 Tim. 6. 8, 9, 10. Not a word speaks he of any hope, that Timothy might have to arise (by his supplies from the Church) to the degree of a Lord in this World, nor yet for any that were to succeed him.

And let the Baptized Churches be exhorted to consider, that whilst others have exceeded, they have been too short, in caring for their Ministers, who though they have generally with great chearfulness served them in the Gospel of God freely, yet that will not justifie the Churches in the neglect of their duty. And beside, the Ministry are rendred by this neglect the less capable to serve them, being general∣ly much diverted by worldly imployments from that serious Study and exercise of Reading; which ordinarily conduces much to the furtherance of the Gospel, in the more ample preaching thereof. For, when Paul advises Timothy to this course of reading and study, to the intent he might shew himself a Workman that need not be ashamed rightly dividing the Word of Truth, 1 Tim. 4. 13. 2 Tim. 2. 15. who yet was undoubtedly a Man of very rare parts; how much more should we, who come so far short of him (in all likelihood) stir up

our selves to that needful exercise? not that Men should depend upon such Studies, but use the means, and depend upon God for the be∣nefit and blessing thereof in their Service in the Ministry.

SECT. III. Tythes not due by the Law of God to the Ministers of the Gospel.

This Point I shall not discourse largely, but briefly propound cer∣tain Arguments, to shew, that Christs Ministers have no true claim to Tythes by the Law of God; and the first is this.

Arg. 1. If the Sons of Levi only had a command to take Tythes, then Tythes are not due to the Ministers of the Gospel by the Law of God.

But the Sons of Levi only had a command to take Tythes: Ergo, Tythes are not due to the Ministers of the Gospel, &c.

The major is evident of it self. The minor is proved, Heb. 7. 5. And verily, they that are of the Sons of Levi, who receive the Office of the Priesthood, have a commandment to take Tythes of the People according to the Law. So that the Law impowred no other to take Tythes, save those Priests only. What was given by Abraham to Melchisedeck comes not within the compass of a Law, but was a voluntary Donation.

Arg. 2. If Tythes did belong to the Ministers of the Gospel, then Christ and his Apostles had right to them. But neither Christ nor his Apostles had right to Tythes: Ergo, Tythes do not belong to the Ministers of the Gospel, &c.

The major is evident: because whatsoever the Ministers of the Gospel have right to by Divine Authority (for of such a right we dis∣pute) it must first be found in Christ or his Apostles. But it is evident our Lord sprang out of Judah; of which Tribe Moses spake nothing concerning the Priest-hood, Heb. 7. 14. And therefore nothing con∣cerning Tythes: and consequently, his Ministers can claim nothing on that account as they hold of Christ.

Arg. 3. If Tythes be due to the Ministers of the Gospel, then the Apostles did ill that they did not claim them; but claimed another Mainte∣nance. But the Apostles did not ill to omit the one, and to claim the other. Ergo, Tythes are not due to the Ministers of the Gospel, &c.

The major is evident: because there cannot be a greater piece of in∣justice, than for a Man to lose his right for asking, and demand ano∣ther mans goods in stead thereof. The minor is true: because what the Apostles pleaded in respect of the right they had to a supply by free Donation, is not to be questioned.

Arg. 4. Nothing can be due to the Ministers of the Gospel, which naturally tends to make void an Ordinance of Christ. But to assert the Law of Tythes for the maintenance of Christ's Ministers doth naturally tend o•• make void an Ordinance of Christ. Ergo, &c. The major is clear of it self: the minor is true: because if the Law of Tythes be obser∣ved, it is superlluous for him that is taught to communicate to him that teacheth, yea it would be unreasonable; and so these who should Preach the Gospel, shall not live of the Gospel, and consequently destroy what God hath ordained.

Arg. 5. Nothing is due to the Ministers of the Gospel which naturally takes away the fruit which should by the freeness of the contribu∣tion abound to the account of the giver; or that oppresseth the poor, and favours the rich.

But to assert the Maintenance of Christs Ministers, by paying Tythes doth so. Ergo Tythes are not due to the Ministers of Christ.

The major is not to be denyed; the minor is evident. 1. Because what Men are compelled to by Law, can be no gift on their part, and consequently no fruit can arise from thence, any more than to pay a just debt. 2ly. Because a rich Man that hath Mony and Land only, shall pay no Tythes; whilst the poor Husbandman must pay the ut∣most farthing. Now howsoever Almighty God might permit this in the Jewish Church, which was National, and where the National Priesthood was denied an Inheritance in the Land, for that they were to have the Tenths, yet in the Church as constituted by Christ, it cannot be rational, but very unequal.

Arg. 6. That which naturally tends at any time to uphold a carnal Ministe∣ry in great state and power, and to suppress the faithful Ministers of Christ, was never due to Christ's Ministers. But to assert the Law of Tythes for the maintenance of the Ministry, doth at some time, if not alwaies, tend to uphold a carnal Ministry, and to suppress the Faithful Ministers of Christ. Ergo, Tythes are not due to the Mi∣nisters of Christ.

The major is evident. The minor is clear by all experience: for Tythes being asserted by Law, become a great Interest, and cannot be managed in any Nation without the Civil Power: And we see that a Ministery which depends upon Tythes for their support, alwayes (generally) serve the Times, though many of them against their Con∣science. And how much the Faithful Ministers of Christ are sup∣pressed by these Men, is too evident: now take away Tythes or a forced maintenance, and this generation of men would vanish; and faithful Ministers, such as seek not Silver, but the good of Souls, would come in their places.

Arg. 7. That which God testified against by Voice from Heaven as Poyson powred into the Church, doth not belong to the Ministers of Christ:

* 5.83 But God bore Witness against Tythes being paid to Gospel-Mini∣sters, as poyson powred into the Church. Ergo, Tythes do not be∣long to the Ministers of Christ.

The major is true without Controversie. The minor is true al∣so, if the Histories of these times, approved by the Learned Wri∣ters, may be credited.

Object. But doth it not well become the Christian Magistrate to take care of the Ministers of the Gospel, after the example of Constantine? &c.

Answ. There is none can deny, but that the Christian Magistrate doth well to encourage Christ's Ministers; and it is without doubt that Constan∣tine did very piously in many things on that account: But then it must be considered, That no man hath power to do any thing which na∣turally tends to make void the Ordinance of God. Now a forced

maintenance and a free gift which may turn to the account of the gi∣ver, are inconsistent. All therefore that the Christian Magistrate can do herein according to the tenour of Christian Doctrine, is to excite or stir up his Christian Subjects by his counsel and pious Ex∣ample, to be rich in good Works, and particularly, in those which conduce to the furtherance of the Gospel: what power he hath fur∣ther herein upon a civil account I dispute not. It is only the Divine Right of things which, as Christians, we intermeddle with on this ac∣count.

CHAP. XVI. Of that Humility and Brotherly respect which ought to be found in Christs Ministers one to∣wards another: and of the carriage of the Brotherhood towards their Pastors.

SECT. I.

OUr Blessed Lord knowing the Infirmity of Man to be such, as that he is scarce more averse to any thing than Humility, to be little in his own eyes, and to give the glory of all the good he doth; and of all the Grace wherewith he is intrusted, to God only: was pleased both by Doctrin and Example, to train up his Ministers in the steps of true Humility.

And having a fit occasion for it, through their folly, in reasoning among themselves which of them should be the greatest; shews them by the simplicity and humility of a little Child, what manner of Men they ought to be, Luk. 9. 46, 47, 48. And that the way to be great in the Kingdom of God, was to be least in their own esteem, whilst they were the greatest Servants.

This he further teacheth in that remarkable Example, when he washed his Disciples Feet, John 13. 13 to 18. declaring the end of it to be their pattern and Instruction in that great Vertue of Humility. If I then your Lord and Master have washed your feet, ye ought also to wash one anothers feet. Not that our Saviour did here institute any Divine Ordinance, but only upholds a laudable custome of courteous and friendly respect, very fit to demonstrate the reality of friendship; and the like friendly custom he upholds, when he gave his Disciples direction, That when they entred into any house they should salute it, i. e. give some testimony, that they come in the way of peace and true friendship. Let not your carriage be morose or churlish, nor yet affected; but amicable, free and courteous. Thus these friendly cu∣stomes

among Men are approved of by Christ: but yet he hath not turn'd them to Divine Sanctions for his Churches observance only; seeing there can be no doubt but washing of feet was still as laudable among the Jews, as among the Disciples of Christ; and is as com∣mendable among all men, as among Christians themselves, at this day; and therefore not to be accounted an Institution of Christ in his Church. And that they should ever remember upon this occasion, of Christ's abasing himself to do this Office, (than which there was not a lower to be undertaken) they should abhor all thoughts of su∣periority, or domination one over another. For this our Saviour did chiefly for the instruction of his Ministers; for so it is, that Men in Authority are more apt to bear it high against their Competitors, than against their Inferiors. And if once this spirit of Pride get hold of the Leaders in Churches, it soon inserts it self into the Chur∣ches themselves. For the Minister is so prevalent an Example (either good or bad) that the holy Ghost hath left it as a Proverb to poste∣rity, Hosea 4. 9. Like People, like Priest: and I will punish them for their way.

But notwithstanding our Saviour's Doctrine and Pattern in this be∣half, a spirit of Pride brake into the Churches both in the Apostles daies, and the Ages succeeding; and that chiefly among the Leaders, insomuch, that Paul was contemned by them, as weak. 2 Cor. 10. 10. His bodily presence is weak, and his speech contemptible. Nor would Dio∣trephes receive those Ministers who went forth for the Namesake of Christ, but rejected John himself, 3 Ep. John.

The foresight of mischiefs of this kind occasioned the denouncing of that Wo, Matt. 18. Wo to the world because of offences. His Disci∣ples had a little before been reasoning, which of them should be the greatest. And hence our Saviour fore-shews, that it must needs be that offences shall come, and that from those who should be as the right Eye, right Hand, or right Foot in the Body. All which hath been abundantly fulfilled in after-Ages, as well as the first times of the Gospel. A timely instance we have of it, in Clemens, * 5.84 who be∣wails that ungodly Sedition (as he justly calls it) in the Church at Corinth, about superiority in the Ministry; which resulted in the thrusting out the antient and faithful Pastors: * 5.85 and how the follow∣ing Ages grew from bad to worse, is at large declared by Eusebius, Socrates, and Evagrius, in their Histories, respectively.

It were happy, if the present Churches had no cause to complain of the same inconvenience. However, let me intreat and beseech the Ministry of the present Baptized Churches, to watch against this cankered root of Pride; and let them more study to prefer one ano∣ther than themselves, as ever they expect to be found true Servants to Christ and his Churches. For suppose the question should be, Which is the highest Office in the Church? Truly, on which side so ever it is cast, the just inference must be, That he who supplies that place in any of the Churches, is to be the least; yea, a Minister or a Servant to the rest. It is not in the Church, as it is in the World;

where the Princes are not called Servants but Benefactors, or Magni∣ficent, Luk. 22. 25. No, It shall not be so among you, saith Christ: But he that is greatest among you (to wit, of the Ministry) let him be as the younger; and he that is chief, as he that doth serve, vers. 26. Yea, they are to serve even the lowest members in the body, after the example of Christ, Who came not to be ministred unto, but to minister. And sets forth the duty and office of his Ministers, by the office of such as serve at the Table; whilst others feed upon that which these Ser∣vants set before them. And by this form of speech our Lord would instruct his Ministers in the great duty of Humility: and encourag∣eth them therein, by the honour that should be conferr'd upon them, when they should sit at his Table in his Kingdom. We see then there is no way for any man to advance in the Church of God, let his place be what it will; but by being ready to serve the rest, to do business, and not to possess an empty Title, whilst others do the Services signi∣fied thereby.

And the better to put an end to all strife, about greatness among the Ministers of Christ: let it be considered, that setting aside the chief Apostles, who had immediate missions from Christ, and were the Foundation-layers, on which all subsequent Teachers are to Build; there is no plain Testimony, that one Bishop or Elder hath any Sove∣ranity above another. Though Timothy and Titus were Apostles (or Messengers subordinate to the chief Apostles,) yet are not found to possess greater Authority, than the Bishops which they Ordained, at least in the Churches to whom they were particularly related▪ only these Messengers had a larger Circuit, business in many places; and so greater Servants: but for any jurisdiction which they claim∣ed over other Bishops, I find none at all. Nevertheless, as those Elders who labour most in the Word and Doctrine, are to be accounted wor∣thy of double honour, 3 John 8. And sith we are willed to hold such in reputation, who for the Name-sake of Jesus Christ labour in re∣mote places to propagate the Gospel; it always becomes the fixed Ministers to receive them, and these reciprocally, of a generous mind, to confer those respects on each other, which may comport with the honour of the Gospel, and of the trust committed to them respectively; Let a man so account of us as Ministers of Christ, and Stewards of the Mysteries of God, 1 Cor. 4. 1.

SECT. II. Of the behaviour of the Christian Brotherhood to the Ministers.

Although God hath made his Gospel-Ministers Servants to the Chur∣ches for Jesus sake, 2 Cor. 4. 5. Yet it also is the will of God, that his People should not therefore despise, but obey, and honour his Mi∣nisters under imminent danger of God's displeasure. Tit. 2. 15. Let no man despise thee, 1 Thess. 4. 8. He therefore that despiseth, despiseth not Man, but God, who hath also given unto us his holy Spirit: 1 Pet. 5. 5.

Likewise ye Younger submit your selves to the Elder. Which consider∣ed with the scope, shews the duty, or submission of Christians to their Pastors, vers. 2, 3, 4. As Christianity teacheth the Governours of Churches to rule in Love and Humility: so it teacheth the Gover∣ned to obey, from the same Principles; Let all your things be done in Charity.

The carriage of Christians towards their Ministers should hold agreement with the deportment of wise Children to their Parents. For though we may neither call, nor account any man Father upon Earth, as God is our Father; yet in respect of that care which God hath committed to the Pastors, they are esteemed Fathers in the Churches of Christ; especially, those whose labours God hath Crown∣ed with success. When John writes to Fathers, young Men, and Chil∣dren, in a Christian State, we may not only understand those who had continued long; but withal, those who had the care of the Chur∣ches upon them. When Paul saith, 2 Cor. 12. 14. The Children ought not to lay up for the Parents, but the Parents for the Children: It is manifest, that he speaks it of the care which Christ's Ministers should have for the good of the Churches to whom they are related; after the Example of the Apostle, 2 Pet. 1. 15. I will endeavour that you may be able after my decease to have these things always in remembrance.

The duty of Children then is to love their Parents. This grace was once excellent, in the Galatians towards Paul, Gal. 4. 15. I bear you Record, that if it had been possible, ye would have plucked out your own eyes to have given them to me. Yea, there was a very great affection in the first Christians towards their Ministers, which eminently ap∣peared in that notable instance, Act 20. 37, 38. And doubtless their love was not to Paul alone, but to all Faithful Ministers of the Gospel of God. How greatly Peter was beloved of the Christians, appears by the constant Prayers they made to God for him when he was a Prisoner, Act. 12. 5. Would the Lord's Children duly pay this debt of Love to Christ's Ministers, it would certainly stand in the stead of many other Duties; or rather, be a motive to them all.

'Tis the duty of Children to honour and obey their Parents; and by all means to shun the things which grieve them. Heb. 13. 17. Obey them that have the Rule over you, for they watch for your Souls, as they that must give an account, that they may do it with joy, and not with grief, for that is unprofitable for you.

Let all Christians therefore shew an obedient disposition towards God's Ministers, so as to follow their Faith; and to consider the end of their Conversation: yet, with this Caution, as they follow Christ: For further then that, the Apostle desires none to follow him. 1 Cor. 11. 1. Be ye followers of me, even as I also am of Christ. And thence he proceeds to teach those duties which become the Chri∣stian profession, in point of that Authority which God hath given to his Church: and the duties of Subordination as it concerns the members of the Body, in respect of their sex and qualities respective∣ly: of which we have spoken, Chap. 8. of this Book.

Let all Christians study to behave themselves reverently in Chri∣stian Assemblies, in the presence of God and his Ministers, whose office is to speak unto them the Word of God. For God is greatly to be feared in the Assembly of his Saints, and to be had in reverence by all that are about him. Let Christian Women behave themselves in such a presence, with that modesty and shamefacedness, which is there signified by the vailing of their faces; and let Men beware they dishonour not God by effeminate deportments. Let all Christians be∣ware they discourage not their Teachers by a careless or slothful behaviour. When thou goest to the House of God, take heed to thy feet, and be more ready to hear, than to offer the Sacrifice of Fools: for they consider not that they do evil. It is near upon the matter, to reject the Minister of Christ, as not to regard what he speaks by Commissi∣on from him. He that cannot behave himself like a Christian to∣wards his Pastor, whiles he is ministring holy things to him, is not very like to do it at other times. Nor can it be thought that man can esteem very highly of his Teacher for the Works-sake, who is not affected with the Work it self.

The end of the Second Part of the Second Book containing, the External part of Christianity.

Christianismus Primitivus.

The Third BOOK. WHEREIN IS SHEWED, The Duty of all Christians to Civil Governors and Government. AND The nature and necessity of Christian Moderation about their differing Apprehensions. With many particular Cases of CONSCIENCE Demonstrated and Resolved.

CHAP. I. The Baptized Churches unjustly charged with seditious Principles. They are strictly obliged by their Principles, to obey Magistrates as God's Ordinance.

SECT. I.

VEry great have been the Prejudicies which the Baptized Churches have sustained, by the loud Clamours which have been heard almost from every Pulpit, and the Pens of prejudiced (though otherwise Learned) Men, represent∣ing us to the World, as a People disaffected to Magistra∣cy; how justly, it will concern us a little to enquire in this place. And surely, those that accuse us on this account, must ground what they say either on our Principles, or Practices, the Reports of

our Enemies, or their own Imaginations. If on the two latter, 'tis fri∣volous to undertake their Confutation, otherwise than by a just Retalia∣tion; publick Clamours being as loud against them, as any whom they would accuse. And by the way, let it be remembred, that Christ him∣self, the great Master of the Christian Faith and Practice, was accused as if he were no Friend to Cesar; (Herod also out of conceit that Christ would take away his Kingly Dignity, murthered a multitude of innocent Children, with hopes to have murthered Christ among them); and yet behold, there was nothing in his Design, or Doctrine, which ten ded to wea∣ken Kingly Power among Men. Indeed, Christ came to raign in the hearts of Men by Faith, his holy Word and Spirit, to reform their Lives, to teach them to serve God aright, that they might be saved; but yet re∣serving to Caesar, and all Princes throughout the World, both their Ti∣tles and Honours; plainly shewing that God's right over Men, did not annul the right of Magistrates who are his Substitutes, and therefore called Gods: which great Title Christ made not Void, but rather Con∣firmed.

Paul was counted a pestilent Fellow, a mover of Sedition among all the Jews; tho his Deportment, and the Testimony of the Scripture concern∣ing him, shewed the contrary. Acts 25. The Jews which came down from Jerusalem stood round about, and laid many and grievous things to his Charge, which they could not prove: Whilst Paul answerad for him∣self; Neither against the Law of the Jews, neither against the Temple, nor yet against Cesar have I offended any thing at all. It is not then what any interessed Persons have either spoken, or written, which is to be received by any to the prejudice of the Accused; but much less ought that which is reported out of other Nations, in former times, be brought against a People who are meer strangers to such Principles and Actions as are ob∣jected against them. If therefore Men would deal fairly with us, they must either demonstrate, that our Principles, as we differ from others, do naturally lead to Sedition, or else they say nothing: For suppose some foolish Men in the same form of Profession with us, should break due Bounds, to the disturbance of the Civil Peace, yet this ought not to prejudice our Churches in general, who oppose such Exhorbitances as much as any. Witness that Testimony which was given by the Messen∣gers and Elders of Baptized Churches in this behalf, some Years before the return of King Charles the Second to his Crown and Dignity. The Contents whereof are in these particulars:

1.

That it is not impossible, but some Persons may be found in the same form of Profession with the present Baptized Churches, as well as in the Churches planted by the Apostles themselves, (and that whilst they were living) who are not afraid to speak evil of Dignities.

2.

If there be any such, they are protested against, as Persons un∣worthy the holy profession of Christianity; and humble request made that Mens particular disorders of that kind, might not be imputed to the whole Party engaged in the same form of Religion with them.

3.

They declare that Magistracy is God's Ordinance in all Nations; and that it concerns no Christians, as such to enquire after the dueness, or

undueness of the Call of Magistrates to that High Place of Trust; but that it becomes them always to submit themselves to the Powers that be, as being of God, who pulleth down one, and setteth up another, as pleaseth him.

4.

That they judg themselves obliged by Gospel Rules, not only to submit to every Ordinance of Man for the Lord's sake; but also to pray for all that are in Authority, that they under them may live quiet and peaceable lives, in all godliness and honesty.

5.

That if it shall happen at any time, that the Magistrate shall com∣mand things in Matters of Religion, which they through Conscience to God cannot actually obey; that then they know no Rule they have to re∣sist the Power which God hath ordained; but in all such cases patiently to suffer, or hum••ly to intreat favour.

And because Mr. Tombs, a Learned Assertor of the Principles of the Baptized Churches in the case of Baptism, hath spoken the Mind of ma∣ny of those Churches, in respect of their Judgment touching Magistrati∣cal Government, in his explication of the several Scriptures in the New Testament which concern that important Matter, I will therefore insert that wholesome Testimony which he hath left to Posterity, in the next Section.

SECT. II. Mr. Tombs his Opinion and Testimony touching Christian Subjection to Magistrates, taken out of his Book, Intituled, Saints no Smiters, p. 16, &c.

Against vilifying or resisting the Civil Magistrate, he first proposes three Texts, viz. Matth. 22. 21. Mark 12. 18. Luke 20. 27. and then saith; Our Lord being by the Disciples of the Pharisees and Herodians, posed with this Captious Question, — Is it lawful to give Tribute to Cesar, or not? — Resolves them, That they were to render to Cesar the things that were Cesars; to wit, Tribute, Honour, and that subjection which was then given to him as Emperor. Now it is known that the Emperor, or Cesar, then reigning, was Tiberius Cesar, Luke 3. 1. who came to the Empire by wicked Practices; and not only led a most wicked and vicous Life, in Uncleanness and Irreligion, but also was a bloody Oppressor of the Senate and People of Rome; as may be seen in Tacitus his Annals, Suetonius in the Relation of his Life, and other Historians. There∣fore the Doctrine that teacheth Disobedience, denying of Tribute, Ho∣nours, Subjection to Kings and Princes, as being Oppressors, Enemies to Christ, &c. — is contrary to Christ's Precept, which requires Tribute, Honours, &c. — to be given to them, though by wicked ways obtaining the Empire, and most wickedly Ruling, and putting Christ himself to death.

The next is that full and plain Precept of the Apostle Paul, Rom. 13. 1, 2, 3, 4, 5, 6, 7. where St. Paul requires of every Soul (therefore of the

most enlightned Saints) to be subject to the Higher or Supream Powers, who are termed Rulers, Princes, and such as bear the Sword. There∣fore Civil Magistrates who had power of punishing Men, even unto Death, — It is not said the Powers that should be, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Powers that are in being, — and he that beareth the Sword; not he only that ought to bear the Sword, but he that hath it in possession. — The Apostle strictly injoyns Titus, to put the Christians, over whom he was, in mind of this, Tit. 3. 1. That they should be subject to Principalities and Powers, to obey Magistrates; intimating thereby, That Christians had need to be minded of it, because it was a necessary Duty, notwithstanding provo∣cations to the contrary.

I shall add to these the plain Precepts of St. Peter, 1 Pet. 2. 13, 14, 15, 16, 17. where he thus chargeth Christians, Submit your selves to eve∣ry Ordinance of Man for the Lord's sake; whether it be to the King, as Supream; or unto Governors, as unto them that are sent by him, &c. Now it is to be observed, that the Cesars, Powers, Rulers, Principali∣ties, who then bare the Sword, the Kings and Governors, were all of them great Idolaters; took the title of Pontifex Maximus, as being chief about the Idol Service of Jupiter, and other Heathen Gods. — In whose time St. Peter and St. Paul are thought to have written their Epistles, yet did they require subjection to them; and therefore to teach they are to be resisted and smitten for those Qualities, to whom the Apostles, notwith∣standing them Qualities, requires Subjection, Honour, and payment of Tribute, is directly to gainsay the Apostles Doctrine.

SECT. III. That the Principles of the Baptized Churches, in Point of Religion, have nothing of a State-seditious Spirit in the nature of them.

Should the Principles of the Baptized Churches be censured, as of a State-seditious Nature, I see not how Primitive Christianity it self can escape. For whether we consider, first,

Their Principles in reference to the Deity, Christ's Incarnation, Death, Resurrection, Ascension, and second Coming to judg all the World in Righteousness: In all these Points, they hold in general with all sound Christians, both Ancient and Modern. Among whom, notwithstand∣ing there hath been some differing Apprehensions about the Extent of the Ransom, occasioned, especially with respect to these latter Times, by Calvin's too much rigidity about Predestination, Election, and Re∣probation; so that nothing from hence can be inferred to be of dange∣rous consequence to the Worldly Government, but it must equally reflect upon the first Christians. No, not that Point of their Faith concerning the Kingdom of Christ, to be established upon the Earth a thousand Years. For assuredly this was the Opinon, or Faith, of the Primitive Christians. And indeed, seeing we all believe that Christ shall come to Judg the World; and that till his coming, we are to keep the Word of his Patience; yea, to be patient until the coming of the Lord: How can

it be offensive to any professing Christianity, (or any other Person) that some hold he shall judg the World in a short, and some in a longer time? * 5.86 But if any Man be impatient of Christ's coming, and would be doing any thing to the disturbance of the Civil Peace of Nations, as if he must usher the Lord Christ into his Seat of Judgment: We look upon such Men to be more busie than wise, and do exhort them to study to be quiet, and do their own business, and let God Almighty, and his Holy Child Jesus alone, as to the accomplishment of what he hath promised in this behalf. And let it suffice us to do what we are allowed in this case, and that is, to pray daily, Thy Kingdom come; thy Will be done, as in Heaven, so on Earth, &c.

Mean while, let all Christians seriously consider, That the Scriptures seem not to be more express in any thing, than in taking care that Christi∣ans be not of a State-disturbing Spirit, but to render to all their dues, * 5.87 Ho∣nour, Fear, Custom, Tribute, &c. Yea, that every Soul be subject to the Higher Powers; and that because there is no Power but of God; for by him Kings Reign, and he it is who putteth down one, and setteth up another; some∣times he doth this in Mercy, sometimes in Justice. Now the Christian Man is under a constant direction to pray for Kings, and all that are in Au∣thority; to obey Magistrates, and to be ready to every good work: to speak evil of no Man, — but to shew all meekness to all Men. Yea, to be short, To fear God, and honour the King, are his indispensible Duties. In all Re∣ligious things God must have his due; In all Civil Obedience Cesar must have his due. And of this Doctrine care was taken by the Apostles, that the succeeding Ministry should put the Brethren in remembrance of these things.

For assuredly Christianity is never like to be acceptable to Magistrates who yet know not Christ, if once they have just cause to suspect it to be destructive to Civil Government; nor will the Christians themselves be comforted in their Sufferings, when their Provocations do procure them. * 5.88 Let none of you suffer — as an evil-doer, as a busie-body in other Mens matters. Yet if any suffer as a Christian, let him not be ashamed, 1 Pet. 4. 15, 16.

2. If we consider the Baptized Churches, with respect to their Princi∣ples touching a Church State, and the publick Worship of God, surely here also they are free from a Seditious Spirit. However, their Principles are innocent: for here they preach the common Doctrine of Christianity, Repentance from dead Works, and Faith towards God, as the first things to be learned by every Man that will be a Christian. The next, that Men be baptized with Water, in the Name of the Father, Son, &c. for the Remission of Sins, and thence to walk in newness of Life, ac∣cording to the Doctrine of the Lord Jesus Christ: An Epitome whereof we have in those six particulars, Heb. 6. And herein they follow Christ and his first Churches, as hath been fully shewed above.

For that Separation which we maintain, in the Treatise next follow∣ing this, we trust it is clearly evidenced to be made upon warrantable and necessary grounds. However, here it may suffice to say, That all which hold any thing conscienciously, in reference to Christian Religion,

do also maintain their Separations respectively. As the Papists, How severe are they for Separation from the Protestants, and all whom they are pleased to count Hereticks, may be seen in the Rhemists Testament, or their Annotations on 2 Cor. 6. 14. where they make it utterly unlawful to have to with such, especially in Religious Exercises. And as stifly on the other side do the Protestants maintain their Separation from the Pa∣pists, to be necessary from the same Scripture. And the like is done by Presbyterians and Independents (at least many of them) from them both. And it must be granted by all that profess Christianity, that upon a sup∣position, that the things which we alleadg are true, on which we ground our Separation, it is more clear and rational, according to the Principles of Religion, than any of the Separations maintained by them: For, No Baptism, no Church, is a Proposition so convincing, as very few have hi∣therto had the boldness to deny it. Whereas on the contrary, the Parties aforesaid do all acknowledg the same Baptism; and upon any Person coming off from one of these Parties to the other, they allow the Bap∣tism fore-received to be valid. Yea, and if Ordination have been recei∣ved there, they ordinarily do ratifie it also, and yet defend their Separati∣ons respectively with great vehemency. But the case is far more pres∣sing on our part: And we do unfainedly profess, that did we believe that these differing Parties, or any of them, had lawful Power as Ministers, and true (or a valid) Baptism, we durst not (as now we do) maintain Se∣paration from them; especially such as are of pious and sober Conversati∣ons. Wherefore we conclude, That it is not rational, or at least less ra∣tional, to charge the Separation maintain'd by the present Baptized Churches, with Sedition or Disturbance to Civil Government, than the Separation maintain'd by any of the fore-mentioned Parties.

No less Irrational is it to charge our Preaching and Praying together, with Sedition, (though we be forbidden by the present Authority) when it is most certain, that they have all done; and upon occasion, do frequent∣ly justifie the same thing; though for so doing they have suffered the loss of Goods, Liberty, and Life it self, as well as many of ours have done. And yet they rejoyce in such their Sufferings respectively, counting it their Martyrdom. And surely, the Premises duely and impartially con∣sidered, we have no less, but rather much more cause to rejoyce in our Sufferings, for meeting together to Preach, Pray, and edifie one another in the use of all the Holy Ordinances of the Gospel. Thus ad Hominem: which may very well abate the hard thoughts of many against us.

But we shall also shew some (as we trust) convincing Reasons why we cannot but uphold our Christian Assembles, as of late we have done, not∣withstanding the severity of humane Laws against us in that behalf, in a Chapter by it self hereafter in this Treatise: But now shall proceed to shew the innocency of the Baptized Churches, as to the charge of Sedi∣tion, by reciting their Apologies in that behalf, printed upon occasion of some Emergencies requiring such Testimonies.

SECT. IV. Containing the Humble Apology of some, commonly called Anabaptists, in behalf of themselves, and others of the same Judgment with them: With their Protestation against the late Wicked and most horrid Treaso∣nably Insurrection and Rebellion acted in the City of London. * 5.89 Toge∣ther with an Apology formerly presented to the King's most Excellent Majesty.

WE should be stupid and sensless, if we did not deeply resent those black Obloquies and Reproaches cast upon those of our Profession and Practice in the Point of Baptism, by occasion of the late most horrid Treason and Rebellion in this City of London.

We most sadly see and feel, that among many it is become enough to render any Man criminal to be called an Anabaptist, or at least a ground sufficient to question his Loyalty and Fidelity to the King's Majesty.

We may not therefore be so negligent of our Duty unto God, in re∣spect of our Profession, or unto our selves and Families, as silently to suffer our Names and Profession to be buried under such causless Infa∣my: Neither may we be so much wanting of our Duty to our King, as by such sullen silence to offer his Majesty just occasion of being jealous and suspicious of our Loyalty and Obedience; or to leave him without all possible rational Security of our humble Subjection and Fidelity to Him. We acknowledg, that the Histories of Germany relate most dreadful things of the impious Opinions and Practices of some reputed Anabap∣tists, destructive to all Government and humane Society. Although it's to be observed what Cassander, a learned and moderate Papist, relates, in his Epistle to the Duke of Gulick and Cleve, to this purpose; That there were certain People in Germany, bearing the denomination of Anabaptists, who resisted and opposed the Opinions and Practices of those at Munster, and taught the contrary Doctrine; Whereby (in his Opinion) they appeared to be incited by a Godly Mind, and rendred themselves rather worthy of Pity, than Persecution and Perdition. And that in Holland, those who have succeeded them, do in Doctrine and Practice adhere to the same peaceable Principles, is publickly known. But the misguided Zeal of some (otherwise-minded in the Point of Baptism) hath frequently, though unduely, imputed the like Impious Opinions, Designs, and In∣tentions, unto all that are called by that Name; although their Souls ab∣hor the very memory of such Impious Doctrines, and their Bloody Con∣sequences. That such evil Opinions and Practices, are no natural or necessary Concomitants or Consequences of the Doctrine about Baptism, nor of any possible connexion with it, is easie to be discerned: Yet by the like mistake we now suffer under Jealousies, through the wicked Treason, Rebellion and Murder, of a few heady and distempered Persons; pretending to introduce a Civil and Temporal Reign and Government of Jesus Christ by their Swords, and to subvert all Civil Government and Authority.

Yea we cannot imagine a Reason why their Bloody Tenents, and Tra∣gical Actings, should reflect upon those of our Perswasion, the Persons not being of our Belief or Practice about Baptism; but, to the best of our Information, they were all (except one) Assertors of Infant Baptism, and never had Communion with us in our Assembles; nor hath there been any Correspondence or Converse between us: but contrariwise, in their Meetings, they have inveighed bitterly against us, as Worshippers of the Beast, because of our constant declaring against their conceited, wild Interpretations of Dark Prophecies, and Enthusiastical Impulses, and professing and practising our Duty of Subjection to the Civil Magi∣stracy.

And it is notoriously known, the very same Persons, or at least the Leaders, and the most of them, formerly advanced their pretended Stan∣dard of Jesus Christ, as much against us as against any others. And it is as publickly known, that even in this their Rebellion, such of us as were called thereunto (which were many) were ready to hazard our Lives to suppress them.

And if such a constant continued Opposition unto the Impious Tenents and Practices of these Persons, both in our Doctrine and Lives, will not be esteemed a pregnant and cogent Evidence of our unspotted innocence from their Treason and Rebellion, and satisfie every Man, that our Souls never entred into their Secrets, we can only appeal to the All-seeing God, the Judg of all the Earth, to vindicate us in his Righteous Judgment, who we are assured will judg and do * 5.90 right. In whose presence we Pro∣test, that we neither had the least foreknowledg of the said late Treasona∣ble Insurrection, nor did any of us, in any kind or degree whatsoever, directly or indirectly, Contrive, Promote, Assist, Abet, or Approve the same: but do esteem it our Duty to God, to his Majesty, and to our Neighbour, not only to be Obedient, but also to use our utmost industry to prevent all such Treasons, Murders, and Rebellions; and to use, in all our Assemblies, constant Prayers and Supplications for his Majesty.

Wherefore we humbly beseech his Majesty, and desire all our Fellow Subjects, that our Actions, Doctrines and Lives, may be the only Glasses through which they will look into our Hearts, and pass judgment upon us; and that the Tenents or Opinions of others, either in this or Foreign Kingdoms, may not be imputed to us, when our Doctrines and Lives do declare our abhorrency of them: We believing, that Jesus Christ him∣self, his Apostles, and Christian Religion, do consist with, and obey the Imperial Government that then was in the World; and that we ought to obey his Majesty, not only for Wrath, but for Conscience-sake.

We desire therefore that it may be considered, without prejudice, Whether our Perswasion in the matter of Baptism, hath any connexion with these Doctrines against Government? Or whether these can be the probable Consequences or Inferences from our Doctrine concerning Baptism? And we pray that it may be seriously considered, whether it be Rational, Just, or Christian, to impute all the Errors and Wickednesses of any Sect of Christians in one Age or Country, to the Persons of ano∣ther Age and Country, called by the Name of the former? especially

when these Errors or Impieties gave not the Name to the Sect, (as in our case) nor can be reasonably supposed to be the Consequences of that Opinion, from whence the Sect had its denomination.

It would not be holden just, to aver every Protestant to belive Consub∣stantiation, or absolute Predestination and Reprobation, because Luther was zealous in the one, and Calvin in the other: Why therefore should the Errors and Impieties of others be imputed to us, whilst we earnestly con∣tend against them? And as to our Doctrine of Baptism, we hope every Christian that hath searched the Scriptures, knoweth, that there wants not so much evidence, at least for our Opinion and Practice, as Christian Charity may well allow; though in some Mens Judgments we should be esteemed mistaken: And it will easily be granted by the Learned, That there is no Impiety in our Doctrine of Baptism, nor opposition to Civil Government, or his Majesties Authority: Neither can the injury of our Neighbour be the natural Consequence of it.

And therefore we humbly hope, That the Omnipotent Power of Hea∣ven and Earth, will so dispose his Majesty and his Peoples Hearts, that we may worship God in peace and freedom, according to the Faith we have received, living a peaceable and quiet life, in all godliness and honesty.

POSTSCRIPT.

That it may yet more fully appear, That our Principles suggested in this Apology, about subjection to Magistracy and Government, against the contrary Opinions and Practices, are not new, much less proceeding from us upon the succeslesness of this Tragical Enterprise, we have thought fit herewith to publish an Apology of our Ancient and Constant Princi∣ples, presented with our humble Petition to the King's most Excellent Majesty, some months since, in the Year 1660.

• William Kiffen.
• John Batty.
• Thomas Cooper.
• John Pearson.
• Henry Hills.
• Edward Harrison.
• Samuel Tull.
• John Cox.
• Jam. Knight.
• Chr. Blackwood.
• Henry Den.
• Thomas Lamb.
• Philip Travors.
• Thomas Penson.
• Fran. Smith.
• John Gosnold.
• Tho. Bromhall.
• Samuel Stanton.
• John Browning.
• Thomas Lathwel.
• Edward Roberts.
• John Man.
• Z. Worth.
• John Spilsbery.
• Jer. Zanchy.
• Joseph Simpson.
• John Rix.
• John Clayton.
• Daniel Royse.
• Mark Cam.

SECT. V. Containing an Apology of some, called Anabaptists, in and about the City of London, in behalf of themselves and others of the same Judgment with them.

Forasmuch as it hath been our portion all along to suffer, not only some hard things in many of our Persons, but also very much in our Re∣putations, through the unjust Aspersions and Calumnies of our Adver∣saries; and such, who, though they daily behold our Inoffensive Conver∣sation, and do, or may know our Faith and Doctrine, will not yet be delivered from those groundless and injurious Reports, which they have, without proof, concerning Things, or Persons, taken up, but contrari∣wise continue in Press, Pulpit, and common Discourse, industriously to divulge things tending to our Defamation; and more especially for that purpose, watching the opportunity of all Revolutions and Changes of Persons exercised in Government, which hath often hapned in these Na∣tions of late Years.

And in as much as the design of our Adversaries therein hath appear∣ed to be the rendring of us Obnoxious to those that have had most pow∣er in their hand to offend and harm us, and have for that purpose in∣vented such Calumnies as might best accomplish that design; which al∣though they have been various, and sometimes manifestly cross and con∣tradictory one to another, yet having no other ground (that we know of) than the forementioned evil purpose, they have therefore both one and other, even all of them, been generally accompanied with the charge of disobedience to Magistracy, and Civil Government.

We have therefore been necessitated (as Alterations in Government have hapned) to renew our Vindications in this publick manner, having very seldom opportunity otherwise to inform either Magistrates or Peo∣ple of the injuries done unto us, and which is much more, to the Truth we do profess. And that in this present conjuncture of Affairs, the mis∣representation of us, either formerly, or now, may not take impression upon any to the damage of us and our Profession, we have thought it re∣quisite not to bring to light any new matter, but only to extract out of our former Confessions of Faith, and Declarations, our constant Princi∣ples to which we have been (and shall always endeavour (the Lord assist∣ing us) that our Practice may still be) conformable in this great point concerning Magistracy and Civil Government, as by these Extracts fol∣lowing may appear.

* 5.91 That Civil Magistracy is an Ordinance of God, set up by him for the punishment of evil doers, and for the praise of them that do well; and that in all lawful things commanded by them, subjection ought to be given by us in the Lord, not only for Wrath, but for Conscience sake; and that we are to make supplications and prayers for Kings, and all that are in Authority, that under them we may live a peaceable and a quiet life, in all Godliness and Honesty.

We who are falsly called Anabaptists, being as ready to obey our Civil Ma∣gistrates, as to profess our subjection to them in all lawful Commands, what∣ever is preached, or printed of us, by any to the contrary; and whosoever have, or shall accuse us either to the Magistrates, or to the Common People, that we will not obey Authority, do falsly accuse us.

* 5.92 And however it be a thing very desirable to Godly Men, to have such to be their Governors as fear the Lord, in as much as together with their Moral Principles, they are under more solemn Bands of engagement as Christians, to execute Judgment and Justice, and faithfully to discharge their Trust; and in as much also as they will be more ready to protect Godly Men, which gene∣rally are hated of the World, and to propagate the Gospel in their Territories, than other Men will be: Yet what-ever the Magistrate is in point of Reli∣gion, he is to be reverenced and obeyed in all those Commands of his, which do not intrench upon, or rise up in opposition to the Commands of God.

And we do freely acknowledg that Kingly Government established, guided and bounded by just and wholesome Laws, is both allowed by God, and a good accommodation to Men.

* 5.93 That all People in every Nation, as well Members of Churches as others, ought for Conscience sake, to honour such as by the wise disposing Providence of God are their Rulers; and are to submit to the Civil Commands, not only of such Rulers as are faithful, but even to Infidels.

Although we cannot answer in justification of every individual Person that is of our Profession in matters of Religion, no more than our Christian friends of other Perswasions, can do in behalf of all of their Perswasions; yet we can say this, and prove it to all the World, that it hath been our Profession, and is our real Practice, to be obedient to Magistracy in all things Civil, and willing to live peaceably under the Government established in this Nation: For we do believe and declare. Magistracy to be an Ordinance of God, and ought to be obeyed in all lawful things.

These things we have herein recited, the rather because that such judgment as shall be made by any concerning us, may be fairly and duly taken and calculated from our own Writings, and not from the Aspersi∣ons unjustly cast upon us, by such who have not only rendred many guil∣ty for the offence sake of some one Person, but also called others after the same Name given to us, with whom we have had, or held no corre∣spondency, or agreement; endeavouring to blemish our Profession, by charging the whole Party, not only with the guilt of many strange un∣sound Opinions, such as were never received, or allowed by them, but also with many Actions wherein they have been least of all, if at all concern∣ed. And as for those things wherein any of us, or other of our judg∣ment have been actually concerned, we hope it hath proceeded from a due regard to those invariable Rules given in the holy Scripture, for the ordering our conversation with respect unto Magistracy, according to the best judgment could be made of them; and pursuant thereunto, done in observance of those publick Edicts and Declarations, whereunto the most universal obedience, and constant adherence hath been required by those that have had the power over us, and who have admitted us the least of any People, to dispute the reason of Governments and Laws.

And for that the subjection yielded by us to the Powers that have been over us, hath proceeded from a Conscience not daring to disobey, unless in such things which we could not understand to be lawful; and the affecti∣ons that have been manifested therein, have arisen from the enjoyment of that due Liberty and Protection which we have had in matters of Reli∣gion; we do hope and desire that none of us upon the Re-establishment of the present Government, shall now be adjudged Criminal by our pre∣sent Governors, but that we may notwithstanding reap the benefit of that Favour that hath been declared and tendred by the King's Majesty, and be Protected from all Injury and Violence whatsoever, equally with others his Majesties Subjects in the quiet and peaceable enjoyment of our Religious and Civil Rights and Liberties: We desiring and endeavouring to behave our selves in all good Conscience towards God and Man, re∣membring that Rule of our Lord, That we are to render unto Cesar the things which are Cesar's, and to God the things which are God's. And that we, as well as Rulers, must certainly at the Great Day, be accountable to the Just and Righteous Judg of all the Earth, for all our doings.

CHAP. II. Of the great Duty which lieth upon the Rulers of this World.

HAving asserted the Duty of all Christians, as well as of other Men to the Powers, or Governors of the World, and clearly, I hope, shewed our Innocency as to the Charge laid against the Anabaptists, by Mr. Calvin, Mr. Perkins, and others, who have represented them as a People, denying Magistracy, &c. which indeed were to make Mankind less than Men, and little more than Beasts.

It will not be out of our way, if now we treat briefly of the Duty if Magistrates: For it is certain they are but Stewards, though of an higher Rank, and must as surely be accountable for their Stewardships, as the meanest Pesant upon the Earth. Yea, let me add, That by how much a greater Trust is committed to them, by so much the greater is their Duty to God, and Men too; whom though they Rule, yet they also Serve, and must give account to God, how their Lives, Liberties, and Estates, have been preserved, or destroyed, so far as the publick exercise of Worldly Power hath been concern'd therein.

'Tis true, Earthly Gods they are, (an honourable Appellation) but then it concerns them to take the God of Heaven and Earth for their Pat∣tern, and first to consider, how in great Wisdom he Rules in the Universe: Wisdom is the principal thing, saith Solomon that wisest of Kings, who therefore in his entrance to his Regal Capacity begg'd of the King of kings a wise and understanding Heart, that he might know how to Rule his People.

Jethro's counsel to Moses was very prudent, and written, to inform us what manner of Men are fit for Government, Exod. 18. 21. Moreover,

thou shalt provide — able Men, such as fear God, Men of truth, hating Covetousness, and place such over them to be Rulers of thousands, &c. Yea, they must be such as knew the Laws of God. And indeed, where the Laws of God are known, it must needs become Princes, and all Rulers, to meditate in the Law of the Lord Day and Night; for there they will find the Mind of the Lord, and the Nature of his Government for their direction in general. Although it must be granted, that as to the parti∣cular Laws for the Civil Government of such or such Nations, the Scriptures cannot be the Platform, the Civil Constitutions therein men∣tioned, being generally adapted to the state of the Tribes of Israel, and most proper for the Land of their Inheritance. So that of necessity the Civil Magistrate must have power to make wholesome Civil Laws for his Subjects, according to the differing State of Nations, and the Blessings where-with Nations do more or less abound. The most important Caution being this, That no Laws be made against the Law of God, or right Reason; if otherwise, such Laws are void as soon as made: As is granted by those that are learned in the Fundamental Laws of this Realm.* 5.94

As the making, so the execution of Laws, require great Wisdom; * 5.95 and especially in a patient and diligent enquiry into the cause of the Dilin∣quent, which being often wanting by rash precipitation, the good Subject is often injured, and the injurious encouraged. Doth our Law, saith Nicodemus, * 5.96 judg any Man before it hear him, and know what he doth? We read of Philip of Macedon, who being heavy with sleep when he once gave Sentence against a Delinquent, the censured Party appealed from Philip asleep, to Philip awake. Nor is the Story of Alexander less worthy of Memory, who was wont to stop one Ear to the Complainant, saying, that he reserved the other for the accused Party. And the Scrip∣ture tells us, it was not the manner of the Romans, to condemn Men before the Accused was face to face with the Accuser, and had licence to answer for himself, concerning the Crimes laid against him. Which Equi∣ty among Heathens, I fear (and in part know) is hard to be found some∣times in Courts who have far better means of Light, than those Romans had. Now a wise and understanding Heart, teacheth to abhor such In∣justice, and to consider what may be his own case another day; and there∣fore will the Magistrate, in whom such Wisdom dwelleth, be as careful of the preservation of all Mens Lives, Liberties, or Estates, as his own, not enduring to see them destroyed without necessity, (not in pre∣tended Policy) when he sees otherwise wholesome Law and Justice will be violated. And herein the Distick of Seneca, may not be unfit.

Qui statuit aliquid, &c.

One side unheard, whoe're the Judg shall be, He is unjust, though rightly he decree.

SECT. II. Of Magistratical Justice.

Justice, as well as Wisdom, is originally in the most High God, and thence derived to Mankind, and to be put into exercise by all Men; but the publick Execution thereof in the Nations, pertains to the higher Pow∣ers. He bears not the Sword in vain; * 5.97 He is (as the Apostle gravely phra∣seth it) the Minister of God; a Terrour to evil Works; a Revenger to exe∣cute Wrath upon him that doth evil. But they only do worthily answer to this Description, when they adhere to the Just God, whose Wrath is revealed from Heaven against all unrighteousness of Men; and he is that Judg of all the Earth, which will do Right. * 5.98 David professed, * 5.99 That when he should receive the Kingdom, he would deal uprightly, and to that end, doubtless, had set the Lord always before his Face. Lev. 19. 15. Ye shall do no unrighteousness in Judgment: Thou shalt not respect the person of the Poor, nor honour the person of the Mighty; but in Righteousness shalt thou judg thy Neighbour.

That which hinders Justice, is commonly one of these three things. First, Want of Courage. God is dishonoured by pusilanimity in a Judg, he should fear the face of no Man. Deut. 1. 17. Deal couragiously, and the Lord shall be with the Good. Josh. 1. 6, 7. Be strong, and of a good Courage, — Only be thou strong, and very couragious, that thou mayest observe to do according to all the Law. Secondly, Bribes. Exod. 23. 8. And thou shalt take no gift, for the gift blindeth the Wise, and perverteth the words of the Righteous. It was a saying of Isadore, Lib. 3. He that judgeth right∣ly, and for that looketh for a reward of Recompence, is a trespasser against God; because for Money received he selleth Righteousness, which he ought to bestow freely. And surely, where Justice is bought and sold, there Mens Lives, Liberties, and Possessions, are bought and sold; which is a most crying Sin, and therefore cried against by the Prophet, Isa. 1. 23. Thy Princes are companions of Thieves, every one loveth Gifts, and followeth af∣ter Rewards; they judg not the Fatherless, neither doth the cause of the Wi∣dow come unto them. And thus Justice being taken away, we may say with Augustine, * 5.100 What are Kingdoms but great Robberies? Thirdly, Partiality is a great impediment to Justice, when Mens Causes are not known, but their Persons only: This the Lord expresly forbad, and complains of the violation of his Precept in that behalf. * 5.101 Therefore have I made you con∣temptible and base before all the People, according as ye have not kept my Ways, but have been partial in the Law. It is reported in the old time, * 5.102 Judges were wont to be vailed, and to hear the bare Causes only, without know∣ing the names of the Persons whose Causes they were. * 5.103 For as Seneca well observes, Judgment is clean overthrown, when Affection hath predo∣mination. * 5.104 And Tully, no less truly; He putteth off the person of a Judg, that putteth on the person of a Friend, or Enemy.

SECT. III. Of Magistratical Mercy.

Should Justice proceed without Mercy, it would cease to be Justice, Man's frailty considered; for Mercy presupposeth the infirmity, or ne∣cessity of him to whom it is extended. God hath spoken once (saith Da∣vid) * 5.105 twice have I heard this, that Power belongeth unto God. To the Lord also belongeth Mercy; for thou renderest to every Man according to his Work. God takes notice of the Vertues that are found in Men, as well as of their Weakness, though he would in no wise justifie the Wicked, Psal. 82. 3, 4. Now the Mercy which lieth within the reach of the Magistrate, is in such things as these, viz. To defend the Poor and Fatherless, who cannot help themselves: Yea, to rid them out of the hand of the Wicked, who un∣der pretence, or rigour of Law, would devour them; for summam jus, is no less than summam injura. And though Humane Laws must be made with great exactness, yet sith the intent of all good Laws are to preserve Men from Ruine, the execution must be tempered with Mercy; as our Saviour shews in the Parable, Mat. 18. 23, to 35. And as there is forgiveness with the Lord, that he may be feared, else none could stand before him; so also must Men learn, that God will sometimes ac∣cept at their hands the exercise of Mercy, rather than Sacrifice. Mercy and Truth (saith Solomon) preserve the King; and his Throne is upholden by Mercy. Hence the Counsel is (or rather the Reproof upon the neg∣lect thereof) Prov. 24. 11, 12. recommended to our consideration, that such as can, are to deliver them that are drawn unto death, and those that are ready to be slain. Nor shall Men be excused by pretending they knew it not. For, Doth not he that pondereth the heart, consider it? And he that keepeth thy soul, doth he not know it? And shall not he render to every Man according to his works? Doubtless, Magistrates should tread the steps of Mercy, as holy Job did, who delivered the Poor that cried, and the Fa∣therless, and him that had no helper. And so, The blessing of him that was ready to perish came upon him, and he caused the Widows heart to sing for joy. He was Eyes to the Blind, Feet to the Lame, a Father to the Poor, and the cause which he knew not, he searched out, Job 29. Thus Mercy and Truth were sweetly combined.

CAAP. III. Of the Power of Magistrates in matters of Religion.

WHether Civil Magistrates, by vertue of their Power Magistratical, have to do in Cases of Religion, is a question much controverted; nor are the Learned of the Papal and Reformed Way, agreed in this Point. I will briefly shew the disparity in a Passage or two, instead of many that might be shewed: And first, the Papists write thus:

Papists.

* 5.106 Neither is there any thing in all the New Testament, that proveth the Prince to be Head, or Chief Governor in Spiritual or Ecclesi∣astical Causes, more than it proveth any Heathen Emperor of Rome to have been: for they were bound in Temporal things, to obey the Hea∣then being lawful Kings, — and more no Scripture binds us to do to Christian Kings.

Protestants.

Princes (be they Men or Women) ought to have care of their Subjects Souls, and to provide for the same, by making Ecclesiastical Laws, and compelling their Subjects to serve God according to his Laws. Doctor Fulks answ. to Rhem. Annot. on 1 Cor. 14. Sect. 16.

Though Heathen Kings abused their Authority to Persecute the Church, &c. yet were they set up of God as well to maintain, by their Laws and Authority, true Religion and the Church. Dr. Fulks answ. to the Rhem. Annot. on 1 Pet. 2. Sect. 6.

Thus wide is the difference between these Potent and Learned Parties, in which I may not presume to interpose my Judgment; knowing (as indeed none can be ignorant) that they have both stirred up the Princes of this World to punish with Imprisonment, and Death it self, such as have opposed them in matters of Religion; though of late, the Magistrate hath not concern'd himself in such Employment, as to shed Blood on that account. Glory be to God for so far moderating the Hearts of any that are in Authority.

But now to the Question, which I confess to be difficult, I shall hum∣bly offer something briefly to consideration. And first, Religion may fairly admit of this distinction, viz. 'Tis either Natural, or Positive. And so far as Religion is Natural, I cannot see any reason why that Power which God hath given to his Vicegerents here below, should not be used to encourage the same, and to obstruct what is contrary to it. And by Natural Religion, I intend the knowledg and acknowledgment of one God, the Maker, and Preserver of all things; whom therefore all are bound to love, and serve, by being thankful for the Blessings they

receive daily at his Hands, and to glorifie him only as their God; Rom. 1. 21. When they knew God, they glorified him not as God, neither were thankful.

And that open Idolatry, as the worshipping and serving a Creature, more than the Creator, may lawfully be restrained by Magistratical Pow∣er, seems very clear, from Job 31. 26, 27. If I beheld the Sun when it shined, and the Moon walking in brightness, and my Heart hath been secretly enticed, and my Mouth hath kissed my hand: This also were an Iniquity to be punished by the Judg, for I should have denied God that is above. And Religion thus considered, every Man can discern, or make judgment of, and consequently the Magistrate hath cognizance judicial in this Case; because right Reason is the substance of the Law he must maintain, as that on which all his Laws for Government are founded, so far as they are justifiable.

Moreover, when we hear the Book of God telling us, that Kings shall be Nursing Fathers, and Queens Nursing Mothers to the Church of God. I see no reason to doubt, but it is a very lovely thing for those in Authority, to encourage Christianity in general, and their undoubted work to suppress Vice, or Debauchery, the Enemy to all Religion.

But now to affirm that Princes may and ought to make Laws in Cases of Religion, as well as in Civil Causes, and to bring Arguments and Scrip∣tures to prove it, which only prove thus much; That the Kings of Israel had power to suppress Idolatry by stoning the Idolaters, and burning their Cities with Fire (with the Inhabitants and their Cattel) Deut. 13. 13, to the end. That Joshua said to the Priests, Take up the Ark of the Cove∣nant, Jos. 3. 6. That David consulted with his Brethren, about fetching the Ark of God to them, 1 Chron. 13. 1, 2, 3. & 15. 1, 11, 16. That David and Solomon appointed the Courses of the Priests to their Service, and the Levites to their Charge, to praise and minister before the Priests, as the duty of every Day required, 2 Chron. 8. 14. In a word, the Kings of Israel were to read in the Book of the Law continually, and keep the Sta∣tutes therein contained, Deut. 17. 19. I say (not to stand upon this) that many of the Kings of whom these things are spoken, were Prophets, and in that capacity might do these things); yet these Passages will not satisfie the Question, as it concerns Kings and Rulers universally: Be∣cause it is certain the Kings of Israel had their Peculiarities, and so had the People whom they were to govern, in matters of Religion, both Typical and Practical, above what any Nation ever had before, or shall have after them. For first,

The whole Nation was consecrated to God as his Church, upon the account of the Covenant made with the Seed of Abraham according to the Flesh; and hereupon their Church was National, and the Forms of their Church-Government, and State-Government, were delivered by God to Moses, and by Moses to the whole Nation, as the Oracles of God, (only diversified by several Offices for the convenient management of the same) the holy Scripture being the Statute-Book for both.

2. They might not (as other Nations) repeal or add to the Laws and Statutes which God gave them by Moses, but were straitly inhibited in

that case, and required to keep to the Law of God. And in cases of immergency or difficulty, as where the Law said nothing, they were assisted by the standing Oracle of Thummim and Urim; as also by Prophets extra∣ordinary; till their Iniquity deprived them of such Favours, and finally of the Government it self.

It is therefore no sound reasoning from what Power the Kings of Israel had in Matters of Religion, to the Power of all Kings as having the same; but our measures by which we must be directed in this Point, ought to be taken from that which God hath ordained to be the general Rules of worldly Government throughout the World. For seeing Christianity is a Religion fitted for all Nations, and is no Enemy to Magistracy in any Nation of the World: Magistracy therefore may best be asserted upon the Principles, in or according to which it hath been given to the World; else it cannot comport with Christianity, but proves an Enemy to it; and this only, because not regulated in the Nations of the World, ac∣cording to the natural Principles thereof; fulfilling that which is said, Psal. 82. 5. They know not, neither will they understand; they walk on in darkness: All the Foundations of the Earth (among which Government is one of the chief) are out of course.

And that we may be the better understood in this Great Case, we shall digest, what might be drawn out into much length, into a few Propositi∣ons, and then result our Conclusion, as to the Matter in hand, from the scope and contexture of the whole.

SECT. II. The great Question of Magistrates Power in Religion, digested into ten Propositions.

• Proposition 1. Magistracy is a great Ordinance of God for the benefit of all Nations, to whom all sorts of Men in all Nations are to be subject.
• 2. That the Jewish Magistracy (supposing they were setled in their own Land) hath nothing partaining to them in Religious Cases, more than what of right partains to the Rulers of other Nations throughout the World. Be∣cause,
• 3. Their High Priesthood, and Kingly Dignity, as they were Typical, so they ceased de jure, when Christ had fulfilled his Priesthood upon the Cross, and was exalted at the right hand of God to be a Prince and a Savi∣our, &c.
• 4. Christ's Church consists not of Nations in gross, but of such onely in every Nation as (professedly at least) fear God, and work Righteous∣ness, as is fully shewed above; and hence it follows, that she must have a Government distinct from the Government of Nations, although she is to be as subject to National Government, as any sort of People whatsoever.
• 5. The New Testament is not written as a form of Government for any one Nation, (though it justifie National Government) much less to be a Form of Government to all Nations.

• 6. The New Testament was not delivered into the Hands of the Princes of the World as such (as we know the Law was to the Kings of Israel) and consequently not ordained as the Law for the Civil Policy of Nations; and yet it is true, that there are contained excellent general Rules for the Civil Affairs of Nations, as well as for Matters of Religion.
• 7. The Judicial Law of Moses is not fitted for the Civil Policy of all Nations; nor perhaps for the Policy of that of the Jews under the Gospel: particularly the Laws respecting Marriage, and the Sabbath; the penalty of the latter, to such as broke it, being no less than Death; and the like to be in∣flicted upon him that should smite, or curse, Father or Mother; as also for Adultery.
• 8. Magistratical Government, as it is Universal, or appointed as God's Ordinance, always did and now doth concern Men, as Men only; in respect of things Humane, and that Religion which is Natural and Universal.
• 9. That Magistrates in all Nations have Power, as Magistrates, to make good and wholsome Laws, for the Vindication of Natural and Universal Re∣ligion, as well as for Vindication of the Civil Rights of all Men.
• 10. That though a Christian may lawfully be a Magistrate; yet he is not this as he is a Christian, but as a Man, ordained of God to Rule Men as Men, and not as Christians: And though a Man be no Christian, yet being by God's Providence put into Authority, is as lawful a Magistrate as if he were a Christian.

And having (we trust) given to Cesar his due, we may (without of∣fence) give unto Jesus Christ the Government of the Church as Christi∣an; and on that account shall say,

That the Christian Faith and Religion, as it is a distinct Profession from other Forms of Worship, whether Judaical, or that which is used by any Nation in the World; and as it excels or goes beyond that Reli∣gion which is Natural and Universal, is not within the cognizance, or under the Power of the Laws of Nations. But all Christians are therein under Christ's Authority only, held forth and exercised in the Scriptures, and by the Church assisted with his Holy Spirit; which is sufficient for the Government of his Kingdom, which is not of this World, * 5.107 and for her defence, as such, against all Opposers.

And to make the Reason of this Conclusion the more perspicuous, I will instance in a few cases, which certainly will never be fairly brought under any Authority, save Christ's only, as aforesaid. And first,

That Jesus Christ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God-Man, is a great Point of the Christian Faith; and hence the pre-existence of the Son is asserted. Now how shall Worldly Authority interpose in this case? Must Fire and Faggot be the Portion of such as cannot believe it? what then shall be∣come of the Jews? Must they be destroyed from off the Earth, because of their blindness in this case? And if not (as sure it would be too bloody a Sentence) then why shall not such as believe in, and love Christ the Sa∣viour, and yet differ from others in this matter, be from under the reach of the Magistrates Sword in this case?

2. Suppose the Question be about the Ordinances of Christ, and par∣ticularly

the Ordinance of Baptism, and thereupon who are the true Church of Christ? How shall Worldly Government (as asserted upon the Principles which it naturally and universally rests on) punish or justifie the Baptist, or Pedo-Baptist, or those who suppose there is no need of Baptism at all?

3. It is a rational presumption, That if our Saviour's mind had been, that Men should have been Fined, Imprisoned, or put to Death about these things, he would, either by himself, or by his Apostles, have delivered it to us in his Word: But instead thereof, his Parable of the Tares, and his express Doctrine thereby held forth, that they ought to be let alone till Harvest, shews plainly that Men are not to be taken out of the World, because they err in things pertaining to the Christian Faith and Religion, as before distinguished (in our Conclusion): for otherwise our Saviour did never take away the Power of Magistrates, either in Matters of Hu∣manity, or Piety, considered as naturally Moral, and so Perpetual and Universal.

4. That which makes our Conclusion the more manifestly rational, is the consideration of the subjectness of Men in high Places in this World, to err in the things of Christianity (which are weak things in Man's Judgment) more than other Men: Yea, of the Kings of Israel and Judah there were but few good, notwithstanding the advantages they had to keep them from Error; as the outward pomp and glory of that form of Wor∣ship, which they were conceived in, suiting with their greatness, (besides what we noted before on that account). Now God knew all these things before, and therefore it cannot be thought, that God would commit such Authority to Men, in matters of the Christian Faith, whom he foreknew would generally oppose it, and destroy them that held it; as was too evi∣dent in the first Centuries, and is yet verified in many Nations, who re∣ject the Gospel altogether.

5. But now if any Man deny the Worlds were made, and blaspheme him that gives Being, Life, and Motion to Men, with Rain and fruitful Sea∣sons; And should, in spite of God, set up an Idol, and worship the Work of his own Hands: Here the Magistrate may as easily discern, and as law∣fully punish the Offender, as to judg him that should kill his Father, or refuse to obey his Master or Superior. For by what reason we know the Subject in any State of Life ought to honour his Superiors respectively, and not to betray them, and give that Obedience to their Inferior; by the same Reason we know, That the Maker of all things, and the Preser∣ver of the same, is much more worthy of all the honour and service which he requires, or we can give unto him: and consequently the Offender in this case more worthy of condign punishment, for violating the Principles of Reason and Piety, graciously communicated to Mankind, to dignifie him above the Beasts of the Field; as it is also written, Job 35. 11. Who teacheth us more than the Beasts of the Earth, and maketh us wiser than the Fowls of Heaven.

SECT. III. Antiquity against Persecution for differing Apprehensions about Christiani∣ty; being an Abridgment out of Dr. Jer. Taylor's Liberty of Prophe∣sying. With a brief mention of the Letter of King Charles the Se∣cond from Breda, concerning Liberty for Tender Consciences in Mat∣ters of Religion.

Finally, We shall humbly take leave to mind and keep in memory the Liberty of Tender Consciences, which the King's Majesty declared from Breda; and shall yet live in hope and expectation to be partakers of the benefit thereof, being reasonably perswaded, That the same Principle that led his Majesty to assert such Christian Liberty, still remains with him to the allowing and protecting his peaceable Subjects in their Religious Concernments; humbly praying that God may order his Heart, and the Hearts of his Great Council, to proclaim Liberty by a Law, and the openings of the Prisons to them that are bound. That these Desires may not seem novel, or suggested by us in the day of our distress, we have herewith inserted the Testimony of the Ancients, collected out of Dr. Jer. Taylor's Liberty of Prophesying; which we pray may be impar∣tially considered.

It is observable, * 5.108 That restraining of Liberty, imposing upon other Mens Understandings, being Matters of their Consciences, and lording it over their Faith, came in with the Retinue and Train of Antichrist; that is, they came as other abuses and corruptions of the Church did, by reason of the Iniquity of the Times, and the cooling of the first heats of Christianity; and the Increase of Interests, and the Abatement of Chri∣stian Simplicity.

* 5.109 When the Churches Fortune grew better, and her Sons grew worse, and some of her Fathers worst of all; * 5.110 for in the first 300 years, there was no sign of persecuting any Man for his Opinion, though at that time there were very horrid Opinions commenced, for they then were assaulted by new Sects. And they who used all the means, Christian and Spiri∣tual, for their disimprovement and conviction, thought not of using cor∣poral force, otherwise than the blaming such proceedings. To which I add, That all wise Princes, till they were over-born with Faction, or so∣licited by peevish Persons, gave Toleration to differing Sects, &c.

* 5.111 And the experience which Christendom hath had in this last Age, is Argument enough, That Toleration of differing Opinions, is so far from disturbing the Publick Peace, or destroying the Interest of Princes and Common-Wealths, that it does advantage the Publick, or secure Peace, because there is not so much as the pretence of Religion left to Persons to contend for it, being already indulged to them, &c.

* 5.112 When the French fought against the Hugonots, the spilling of her own Blood was Argument enough of the imprudence of that way of promo∣ting Religion: but since she hath given permission to them, the World is Witness how prosperous she hath been ever since. Indeed then 'tis great

reason to give Toleration to disagreeing Persons, whose Opinions by fair means cannot be altered; for if the Persons be confident they will serve God according to their Perswasions; and if they be publickly prohibited, they will privately convene, &c.

* 5.113 And it is also a part of Christian Religion, That the Liberty of Mens Consciences should be preserved in all things; where God hath not made a limit, or set a restraint, that the Soul of Man should be free, and ac∣knowledg no Master but Jesus Christ; that Matters Spiritual should not be restrained by Punishments corporal; and that the same Meekness and Charity should be preserved in the promotion of Christianity, that gave it foundation, and increment, and firmness in the first publication; that Conclusions should not be more dogmatical than the virtual Resolution, and efficacy of the Premises; and that the Persons should not more cer∣tainly be condemned, than their Opinions confuted.

And lastly, That the infirmity of Man, and difficulty of Things, should be both put in a Ballance, to make abatement in the definite Sentences against Mens Persons.

* 5.114 And therefore the best of Men, and most glorious of Princes, were al∣ways ready to give Toleration; but never to make Executions for Mat∣ters disputable; as Eusebius in his second Book of the Life of Constan∣tine reports.

Also King James writing to the States of the United Provinces, dated the 6th of March 1613, among other things saith, That you charge them to maintain Peace, by bearing with one another in such differences of Opinions and Judgments. The like Counsel in the Divisions of Ger∣many, at the first Reformation, was thought reasonable, by the Emperor Ferdinando, and his excellent Son Maximilian; for they had observed, that Violence did exasperate, was unbless'd, was unsuccesful, and un∣reasonable, and therefore they made Decrees of Toleration, and appoin∣ted Tempers and Expedients to be drawn up by discreet Persons. And Emanuel Philibert, Duke of Savoy, repenting of his War undertaken for Religion against the Piedmontans, promised them Toleration, and was as good as his word. As much is done by the Nobility of Polonia. So that the best Princes, and best Bishops, gave Toleration and Impuni∣ty also in Rome itself; till the time of Justinian the Emperor, * 5.115 the Ca∣tholicks and Novatians had Churches indifferently permitted; and the Popes were the first Preachers of Force and Violence in Matters of Reli∣gion, and yet it came not so far as Death; but the first that preached that Doctrine was Dominick, the Founder of the Begging Order of Fryers, the Fryer-Preachers; in memory of which, the Inquisition is in∣trusted only to the Fryers of his Order.

* 5.116 In England, although the Pope had as great Power here as any where, yet there were no Executions for Matter of Opinion until Henry the Fourth; which (because he usurped the Crown) was willing by all means to endear the Clergy, by destroying their Enemies, that so he might be sure of them to all his Purposes. Indeed it may become them well enough, who are wiser in their Generations than the Children of Light; * 5.117 it may possibly serve the Policies of evil Persons, but never the pure and chast Designs of Christianity.

By this time I hope it will not be thought reasonable to say, He that teacheth Mercy to erring Persons, teaches indifferency in Religion, unless so many Fathers, and so many Churches, and the best of Emperors, and all the World (till they were abused by Tyranny, Popery, and Faction) did teach Indifferency: for I have shewed that Christianity does not pu∣nish Corporally, Persons erring Spiritually; but indeed Popery does, and hath done, ever since they were taught it by their S. Dominick.

And yet after all this, I have something to exempt my self from the clamour of this Objection. For let all Errors be as much and as zealously suppressed as may be, but let it be done by such means as are proper In∣struments of their Suppression, by Preaching and Disputation, so that neither of them breed disturbance by Charity and Sweetness, by holiness of Life, and assiduity of Exhortation, by the Word of God and Prayer: for these ways are most natural, most prudent, most peaceable and effe∣ctual. Only let not Men be hasty in calling every disliked Opinion by the name of Heresie; and when they have resolved they will call it so, let them use the erring Person like a Brother, not beating him like a Dog, or convince him with a Gibbet, or vex him out of his Understanding and Perswasion.

* 5.118 Why are we so zealous against those we call Hereticks, and yet great Friends with Drunkards, and Fornicators, and Swearers, and intempe∣rate and idle Persons: I am certain that a Drunkard is as contrary to God, and lives as contrary to the Laws of Christianity as an Heretick; and I am also sure that I know what Drunkenness is, but I am not sure that such an Opinion is Heresie, &c. Thus far Dr. Taylor, late Bishop of Downe.

CHAP. IV. Of the lawful use of an Oath, to attest the Truth before the Magistrate: Being the second Great Case of Conscience.

SECT. I.

MAny Christians are doubtful in this Case, but without sufficient grounds. For first,

The use of an Oath cannot be of the number of things which are sin∣ful in their own Nature, as Idolatry, Murther, and Lying are; Nay, it is so far from that, that the truth is, it is very sacred in it self: Because the Holy God (with whom Sin could never have to do) hath frequently used it, Gen. 22. 16. with Heb. 6. 13. By my Self have I sworn, saith the Lord, That in blessing I will bless thee. And again, The Lord swore, and will not repent, Thou art a Priest for ever, Psalm 110. 4. And again, Once have I sworn by my Holiness, that I will not lye unto David, Psal. 89. 35. We must therefore have an holy apprehension of an Oath,

as a very solemn and sacred thing, and in no wise of a poluting conside∣ration in it self.

2. The holy Angels by God's appointment, have delivered their Mes∣sage with a solemn Oath, Rev. 10. 5, 6. The Angel lifted up his Hand to Heaven, and Swear by Him that liveth for ever and ever, — that there should be time no longer.

3. Before the Law was given, holy Men as they were taught of God, used an Oath in very solemn Cases. Gen. 14. 22. I have lift up my hand to the Lord, the most High God. Again, Now therefore swear unto me here by God, that thou wilt not deal falsly with me, — and Abraham said, I will swear, &c. Gen. 21. 23, 24. And ver. 31. He called that place, The Well of an Oath; for there they sware both of them. The same we find solemnly used by the Patriarks, Isaac and Jacob; and all this before the Law of Moses was. So that we may say, the use of an Oath is not of Moses, but of the Fathers, yea, of the Father of Heaven, even God himself. And moreover, when we find it given in express Precept to Israel, it is joyned with that in one entire Sentence, which is universally Moral and Perpetual; Deut. 6. 13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his Name. So that, me-thinks, he must be more than ordinarily bold, and blind too, that cries down the use of an Oath in all cases as sinful.

4. When the Apostle saith, Men verily Swear by the Greater; and an Oath for Confirmation, is to them an end of all Strife, and this in the * 5.119 Present-tense too, and not as the mention of some old or antiquated Custome. This Custome the Apostle doth not mention only without Censuring it, but makes it Argumentative in a great point of Faith; for this is his scope: If when any thing is Confirmed unto Men by an Oath, there is no further striving about the certainty of the matter at∣tested, that being the most solemn way in which Mortals can testifie what they know: Then Christians, the Heirs of Salvation, have a surer ground of hope concerning their Salvation, because God himself confirmed his Promise in that Case, by an Oath. Certainly, the Apostle refers to this Practice among Men as that which was vertuous, and would by it excite Christians to a Vertue like unto it, in that Case he had in hand, namely to believe (without any striving) that Record which God had Confirmed by Oath. And therefore

5. We must not pass by the common Approbation, that that way of witnessing things before Authority by an Oath, hath, and doth receive from God to this Day. For though no Man can assign any example (I suppose) of the Hand of the Lord going out against any Man, that (be∣ing lawfully called) hath given evidence by Oath against a Thief, Mur∣therer, or other Malefactor, or in any Cause depending, or Strife arising among Men, provided he hath only spoken the Truth without prejudice to the Person, &c. But on the contrary, How eminently hath the Lord pleaded the Honour of his Name, when by Perjury it hath been propha∣ned? No Man can be ignorant of this, who hath conversed with our English Historiographers, to which I will add that remarkable Example of God's Justice recounted by Eusebius, * 5.120 concerning three false Witnesses,

who by Oath and solemn Execration, accused Narcissus Bishop of Jeru∣salem. And the Judgment of the Lord followed them as they had im∣precated, the first being accidentally Burnt alive to Ashes; the second consumed with a wasting Disease; the third seeing the Hand of God fal∣len upon the two former, confessed the Perjury.

6. When Paul tells us, the Law is good if a Man use it lawfully; and then tells us, 'tis made for Perjured Persons, as well as other Offenders, 1 Tim. 1. 9, 10. What doth he less than plainly declare his Mind, that an Oath is lawful? 'tis only Perjury, or false Swearing, or bearing false Witness by Oath, which he condemns. For when he saith, the Law was not made for a Righteous Man, it's evident he speaks of the Penal Law only; for the preceptive part of all good Laws are made for Righteous Men, as well as for any others. Now then, let us see the opposition between a Righteous and a Wicked Man, in the sense of this Text: Here is the Murtherers of Fathers, and Murtherer of Mothers, the Per∣jured Person, &c. The Righteous Man in opposition to these, is he that nourisheth his Father and Mother, and sweareth nothing but that which is Truth. Paul is here speaking of the Law, as in the Hand of the Magi∣strate, and is so far from condemning the use of an Oath in the lawful use of this Law, that he justifieth it to be a part of the lawful use thereof.

7. An Oath being a Sacred Thing, and no Legal Ceremony, it seems to be part of that Religion which is Universal, which we have proved the Magistrate is to have care of; and to the intent that Witness (on which Mens Lives and Estates depend) should be made with the greatest Tie that may be upon the Conscience, God hath therefore ordained that the Testimony be given in his Name, which must put the greatest Awe of any thing upon the Conscience of Man. And hitherto may be referr'd the Third Commandment, Thou shalt not take the Name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his Name in vain. We may therefore, yea, we ought to take the Name of the Lord in Truth and Righteousness, else we make this Command to teach nothing which is Practical, and so give a very lame Exposition. And to take the Name of the Lord in Truth and Righteousness, what is this less than to attest what we say by a solemn Oath, when performing the office of a Witness before a Judg?

8. * 5.121 The consent of Nations, or the universal use of an Oath taken in the Name of the Greater, to wit, God, (or at least what the Nations take to be so) and therein to comport with the most holy Men we read of, shews that this Custome arises from that Dread of his Name, which He hath placed in Man's heart generally, and by the solemn use of an Oath in all cases of Importance, in Courts of Judicature, which are also his Ordinance, he seems to bear Rule by this Tie or solemn Band, not only in the Conscience of the Witness, but also over the whole Court it self, who regularly can do nothing, but that which must accord with the Evi∣dence which is given in the Name of the Lord; by this Power Men live, Men die, and their Estates are preserved, or destroyed. But if any abuse the Name of the Lord by false Witness, God first or last, will certainly

implead that wicked Man, that durst presume to speak a Lye in the Name of the Lord.

SECT. II. Of the Objections usually brought against the use of an Oath by Christians, when brought as Witnesses before Magistrates.

The greatest pretence against that which we have said, is a mistake of the Intent of our Saviour in his Speech, Mat. 5. 34. But I say unto you, Swear not at all. To which we Answer, First,

That Christ is not now Repealing any Law which God had given to Israel, the time being not yet come to take away so much as the Ceremo∣nies of the Law; for our Saviour himself did observe divers of them af∣ter this time that he gave forth these Directions in his Sermon on the Mount: Wherein, as I said before, he is not Repealing any Law, but only giving the true Exposition of the Law. Hence therefore, it follows unavoidably, that our Saviour doth not here Abrogate that Law, Deut. 6. 13. Thou shalt fear the Lord thy God, and serve Him, and Swear by his Name. And thus Mens mistake about these words of our Saviour, is soon and plainly discovered and detected. And this also makes way to unvail that place, Jam. 5. 12. which doubtless is of the very same import with the Words of our Saviour, Mat. 5. 34. So then, if Christ's Words, Mat. 5. did not make void the Law of God, Deut. 6. 13. nor disprivi∣ledg the present Magistrate, nor any Man else, of that laudable way of giving Evidence in matters of Importance before a Judg, as for the Rea∣son before rendred, they do not; Then neither do the words of James make void that Law, Deut. 6. 13. and consequently it is as lawful still to swear in Righteousness and Truth, by the Name of the Lord, as it is to fear the Lord, and to serve him. For these things are both Commanded in one Sentence, and as yet never Abrogated, because Mat. 5. nor Jam. 5. do not Abrogate them; so that we need say no more.

Nevertheless, we shall add something, to shew what Swearing our Savi∣our and the Apostle doth prohibit. But first, It is to be diligently minded that our Lord is Correcting, not the Law of God, but the false Expositi∣on of them of old Time. Mark the Pronoun, Them, which refers not to the Law-giver, but plainly to some, either weak or corrupt Expounders of the Law: Who it seems, did not forbid Men to Swear by the Lord even in their Communication, but suffered them to Swear by Him as often as they pleased, so they did but avoid Perjury, and perform their Oaths to the Lord; which was a very unsound Exposition of God's Law in the case of Oaths, who required that his Name should not be taken in vain at all. And thus we are not to Swear at all in our Communication, but to let our yea be yea, and our nay be nay, without any ill custome of Swear∣ing, to confirm what we deliver in common Discourses. And here the words of James are aptly applied, Above (or rather before) all things, Swear not; there being scarce a more vile custome among Men, than to pollute their Discourses with variety of Oaths, as by Heaven, Earth,

the City of the Great King, and many other Oaths, which neither Christ nor the Apostle thought fit to mention, no nor ought they to do it with any Oath at all; an Oath being a more Sacred Thing than to be pro∣phanely used by any Man whatsoever.

How rudely then do those expound the Words of our Saviour and his Apostle, who instead of destroying the false Exposition of the Law of God in the case of Oaths, would make Men believe that Christ and the Apostle destroy the Law it self? Just as wisely as if a Man should de∣stroy that Law which saith, Honour thy Father, &c. because Christ saith, Call no man Father upon Earth, for one is your Father, even God. Or that we should not mind our Honest Callings in the World, because Christ saith, Labour not for the meat which perisheth. Such Negatives must have their Restrictions, according to the nature of the scope of the Speaker. Now the Scope of our Saviour being not to abrogate the Law, but rather to establish it, by giving the true sense thereof in his Doctrine; let us be∣ware of such Interpretations, as the Quakers, and some others, give of this place, lest we fall with them under the following absurdity.

For doth not our Saviour also say, It hath been said of old time, Thou shalt not kill; and then in his Exposition prohibits not Killing only, but causless Anger also. Now would it not be very strange to say, that what was said of old Time in respect of the Law by which Malefactors ought to be killed, is here forbidden: Must not the Magistrate execute Ven∣geance, even to Death, for all this? And what though it be never so true, that we ought not at all to take the Name of God in vain by Swearing with∣out cause, though such foolish Oaths be performed; doth it therefore fol∣low that we may not Swear in Righteousness and Truth before Autho∣rity, that Strife among Men may cease, and Justice be executed? Sure, the one of these would follow much like the other.

And when Christ saith, that they of old Time had said, Thou shalt not commit Adultery; and then shews the defect of their saying, in that it did not reach home to the root of the Sin. Sure, he doth not here make void the Law of God which forbad Adultery, but rather Confirms it, and only shews the folly of this Exposition, as it might seem to connive at any lustful carriage, so the Act were not committed. And truly, by this Rule, we may as easily understand our Saviour in the case of Oaths.

For what was said of old Time, was thus far true, and good, That Men ought not to forswear themselves; and this, no doubt, our Saviour Confirms, as he did part of the other Expositions. But whereas this Exposition might seem to leave them at Liberty, to Swear in all their Communication, so they did not forswear themselves; here he shews the vanity of it, and gives the full Exposition of the Third Command∣ment. Which was never intended to Prohibit, but rather to Justifie the giving our Testimonies in the most solemn manner, even in the Name of the Lord, or by Oath: but it was certainly given to prevent the prophane use of Oaths; yea, in such sort, as that he that rightly observed it, would not use them at all. And it was as much the duty of Men before Christ, as since, to forbear such a vain Custom, though through igno∣rance they understood not the Law, till it was opened by the Lion of the

Tribe of Judah, who prevailed, and hath graciously opened the Mysterie both of the Law, and the Prophets, which for the Sin of the Jewish Nation, was become to them as the words of a Book which is sealed.

Finally, It is not denied but that many Christians, both Ancient and Modern, have greatly doubted the lawfulness of an Oath in any Case, and these, Men of Eminence and Conscience too, in the things of God. Yet I conceive that which was the greatest strength to these Doubts, was not only the Words of Christ, or the Apostle, which we see may rati∣onally be freed from such a Construction; but the experience of the Snares which oft-times attends some kind of Oaths, imposed upon Men, and especially upon Christian Men, hath occasioned the mistake of the Words of Christ to be more easily received, or to be the more hard to be discerned. And pity it is, that those in whose Power it is to tender an Oath, should at all abuse that great Authority, by fra∣ming grievous Oaths, even such as may neither be lawful for them to impose, nor for others to accept. God in Mercy grant all that are in Authority, true Wisdom, and due Moderation towards their Subjects in this case of Conscience.

CHAP. V. Of Christian Moderation, concerning their differing Apprehensions about some Matters of Faith and Practice, touching the Profession of Christianity. Being the third Great Case of Conscience.

SECT. I.

MOderation, in our present Discourse, signifies a Measure, Modesty, or good Disposition of Affairs, for the preservation of that Good among Dissenters in the Christian Profession, which is in danger to be de∣stroyed by precipitation. And here we shall consider,

1. The Persons towards whom Moderation is to be shewed. And,

2. Wherein this Moderation standeth.

The first will admit of a three-fold distinction, viz. 1. As it concerns Men in general. 2. Those that conscienciously receive the Holy Scrip∣tures, and believe that Jesus is the Christ, the Saviour of the World, but are (at least in our judgment) unbaptized. 3. Those that are truly Baptized, but yet differ in some Points of Doctrine and Practice.

Touching the business of Moderation it self, it standeth in two things especially. 1. The Judgment we are to make of the Parties respectively who differ from us. 2. Our deportment and carriage towards them, in relation to their Persons or Opinions. Of these in order.

SECT. II. Of Christian Moderation towards all Men.

We are expresly required by the Holy Ghost, to let our Moderation be known to all Men, Col. 4. 5. for the Lord is at hand; not only to dispose of all Men according to his pleasure, for which they were and are crea∣ted, but also to observe how we carry it towards them in the mean time: And to the intent that our deportment may be moderate towards all Men, we must first labour to have a moderate, or modest judgment con∣cerning them. Not to pride up our selves against the Jew or Gentile, who yet believe not, as if God had only made them for destruction; Boast not against the Jews which were broken off, Rom. 11. 18. What have I to do to judg them that are without? saith Paul, 1 Cor. 5. 12. Our Blessed Lord came a Light into the World, that such as believe might be saved. But if any hear and believe not, he suspends his judgment of the World for the present; * 5.122 and we are exhorted to judg nothing before the time, be∣cause there be many hidden things in Mens Hearts which we know not, both Vertues and Vices: There are also many hidden workings of God with Men, to turn them from their purposes which are evil, which we are not acquainted with. And when God shall enter into Judgment, he will rather measure them according to the hidden things of the Heart, than things in appearance, as a cloud of Scriptures do testifie. Forasmuch then as we know not the secrets of Men, nor how they stand related to God in the purposes of their Hearts, we are to pray for, and hope the best of Men generally; remembring how it was with our selves, even when we were Strangers to the Covenant of Promise, yet had we many secret conflicts in our Souls in the sense of our demerits. And sometimes also re∣freshings from that God whose Kingdom ruleth over all, who oft-times makes even wicked Men eat the Fruit of their own ways to their sorrow, when no Eye seeth it but God only. And on the other side, what good thing so∣ever any Man doth sincerely, (though weakly) the same shall he receive of the Lord, whether he be Bond or Free.

We know that the Judgment of God is according to Righteousness; He will not gather where he hath not strowed; nor expect the improvement of any means, which Men neither had nor could have, neither yet that which they have with exactness. He delights in Mercy, else who could stand before him in Judgment?

Now the Christian Man, by how much he knows God as a gracious Be∣nefactor to Mankind generally, by so much he hath a general Charity and Compassion for all Men: And then his carriage towards them will be commensurable, according to the exhortation of the Apostle, Tit. 3. 2, 3. he will speak evil of no Man, (because Charity thinketh no evil) but shew all possible meekness to all Men; remembring that himself was sometimes dis∣obedient, deceived, serving divers lusts and pleasures, living in malice, hate∣ful, and hating one another. And yet such was the loving kindness of God in Jesus Christ, that by the knowledg of him these things were for∣given

him; and by the same Grace may be forgiven others also.

Now the great business is, to walk in Wisdom towards them that are without. Sure God did not separate us from the World, that we should walk as Enemies or Strangers to their Persons; but to this end did he separate us from them in their sinful ways, that we might befriend them in Vertue. Thus was Christ a Friend to, and would be intimate with Publicans and Sinners: Let Christians learn of him, and there shall be no just occasion of stumbling in them. And whiles we are strictly to ab∣stain from fleshly Lusts, which war against the Soul, we are exhorted to have our Conversation such, as to please all Men in all lawful things, not seeking our own, but the profit of many, that they may be saved. It is cer∣tainly a subtilty of Satan, when he can no longer keep Men in the paths of gross Iniquity, but that by God's Grace they adhere to Vertue or Piety, then would he make them like Momes, or Persons enchanted; not to speak, nor smile, nor converse with any chearfulness about Humane Af∣fairs. As if the putting off our sinful Life, must needs be attended with the putting off the Faculties of Nature and Humanity. Such Carriages however they may have a shew of Holiness, &c. yet do little befriend Christianity, which is certainly the most Amicable, Sociable, and Heroick Profession in the World; being disburthened of the servile Observations of the Law, and Spirit of Bondage, making Men free from the Spirit of Fear which hath torment, and brings them to liberty. Gal. 5. 13. Bre∣thren, ye have been called unto Liberty; only use not Liberty as an occasion to the Flesh, but by love serve one another. Let every Man please his Neigh∣bour for his good to Edification. When Paul tells us, * 5.123 He was made all things to all Men, if by any means he might save some; and that to them that were without Law, (meaning the Gentiles, who had not the Law of Moses) he was as one without Law; though he was under the Law of Christ. And this shews the true Nature of Christianity; 'tis accommodated for the good of all Nations in the World; it was never ordered by God to be mewed up in Monasteries and Nunneries, nor any Forms of Life which are like unto them, but was ordained to bring Mankind into Amity, Ho∣spitality, Humanity, and Piety: Ever follow that which is good among your selves, and among Men.

Nevertheless Christians ought to be the most frank reprovers of all manner of Vice and Wickedness. Have no fellowship with the unfruitful works of Darkness, but rather reprove them. Finally, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatso∣ever 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, Phil. 4. 8. * 5.124 But Fornication, and all Uncleanness, or Covetousness, let it not be once named among you as becometh Saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks: For this ye know, that no Whoremonger, nor unclean Person, nor covetous Man, who is an Idolater, hath any inheritance in the Kingdom of Christ, nor of God, — be ye not therefore partakers with them.

SECT. III. Of Christian Moderation towards all that conscientiously receive the Sacred Scriptures, and believe in Jesus Christ as the common Saviour of Man∣kind; and walk soberly in their Conversation, but are not incorporate with the Church, by the Baptism of Repentance for the remission of Sins.

In this case our Difficulties are greater than were met with (usually) in the Apostles days; and many pitties it is, that those who own the same Scriptures, the same Lord Jesus, the same God and Father of all, and the same holy way of living among Men, should differ in any thing. Now these Men (excepting only such as are of a blood-thirsty * 5.125 Spirit, un∣der what Appellation soever) are certainly of the Christian Kindred, the Allies of the Church, or half-Brethren; such perhaps as the Apostles gave notice of to Christ, who cast out Devils in the Name of Christ, and yet followed not together with the Apostles, Luke 9. 49. These Men cannot lightly speak evil of Christ, though they preach him not sincerely, Phil. 1. 15, 16, 17. What judgment we may most safely make of these kind of Christians, and how to comport with, or keep just distances from them, is the business now to be considered.

1. As to the final Estate of Men, and particularly of these Men, we may not presume to say any thing: But this we may say, They are not far from the Kingdom of Heaven, even by the Example of Christ himself, who in a Case as doubtful as the Case of these Men gave the same judg∣ment, Mark 12. 34. When we consider the occasion of the Errors of these manner of Christians, to have been imposed upon in their Con∣sciences from their Youth, as if these Errors were the undoubted Truths of the Gospel, though they are but Innovations of Men, their case is the more to be pittied; for Custom and Education makes the frail Judg∣ment of Man a perfect Captive; so that if they would, yet sometimes they dare not receive what Truth and Reason offers in opposition to their Mistakes. What shall I say? Surely I may use the words of a Learned Man here, * 5.126 The very ignorance and simplicity of those that Err, (not of their own choice, but by this kind of necessity) may be some preservative against the venom of those Errors. For though they have not the right way of God's Worship, yet they are zealously affected to Godward in their mistaken Services; How they shall be acquitted from, or punished for this Error of Opinion at the last, the Judg of all only knoweth. Mean while we must stand to sound Principles, and look for Salvation in the way wherein God holds it forth to Men. Mark 16. 16. He that Be∣lieveth, and is Baptized, shall be saved. Believing here being put for a conscionable reception of the Gospel in all its parts, and Baptism for the whole Duty in practicals of Religion; as appears, by comparing Matth. 28. 19, 20. with this place. For it is a solemn Obligation, To do the Will of God in all things, according to our Power or Under∣standing.

2. Our carriage towards these manner of Christians, must neither be such as may palliate them in Error, nor yet cause them to stumble at the Truth. Shall we forbid them to preach in the Name of Jesus? or shall we joyn with them in their mistaken Methods of Christianity? The first we cannot do, because Christ bids, Let them alone, though he doth not immediately approve their doings: Nor did Paul prohibit them, but rejoyced that Christ was preached any manner of way, whether in pre∣tence or sincerely. We know not what pressures are upon their Hearts, to communicate what they know; nor can we tell what use God may cause their Labours to turn to; only this we know, That they go not the right way to the Gospel Verity, Gal. 2. 14. and therein we may lawfully blame them, and bear our Testimony against them before all Men, Gal. 2. 11, 14. Neither may we give place to such Preachers by subjection, lest so the Truth of the Gospel be endangered, by our assent to their irre∣gular Methods. Gal. 2. 5. To whom we yielded not subjection, no not for an hour, that the Truth of the Gospel might continue with you.

We conclude then, That beside the common honour and respect which we owe to all Men for Christ's sake, we are to give some signals of our more especial Love, Honour, and Respect, to these for the Truths sake which they have received, and towards which they are no less zealously affected than our selves. Nor may we weaken their hands in any good they endeavour to do, for that shall greatly prejudice them against the good we would have them do. In a word, We must do to these, as we would be done to our selves, by such as know better than our selves, for such God may appoint for our assistance, we being imperfect in many things. And in discoursing them about their differing Perswasions, let us beware of Heats; Passions and Confidence will not convince Gain∣sayers. Paul hath taught us, To instruct those in meekness who op∣pose themselves, or set themselves in opposition to us; if peradventure God at any time may give them repentance to the acknowledgment of the Truth.

I like that saying of the Author of Catholick Charity very well, p. 11. That Christians should make Real Godliness the Object of their Affections towards each other; and all Differences — in dispensible Practices, the Ob∣jects of their mutual forbearance. But then by his favour we are not much the nearer till we be agreed what those dispensible Practices are. Him∣self makes the having the same common Saviour, the same Gospel, the be∣lief of the same Creeds, and the same Fundamental Ordinances necessary, before Disputes be laid aside. Had he particulariz'd them, he had done excellently well, but that he doth not.

Although I know that there ought to be a great deal of Love and Cha∣rity among Dissenters, which God knows is wanting: Yet I also know, That to unite upon their present divided Principles and Practices, must needs be a fruitless undertaking, because they are utterly inconsistent each with other, and especially their Practices: Much better therefore do I hold it to be, that the Guides of the Dissenting Parties would friend∣ly and frequently confer the Matters of Difference among themselves; that so what is amiss in any Side, might by degrees be discovered: what

is dispensible, might be understood to be so: And what is necessary to a Christian Church-Communion, might be agreed on by all; for doubt∣less those things are not many, nor very hard to be determined. We have offered to debate these things with our dissenting Christian Friends, whether of the Episcopacy, Episcopacy, or any other, conscienciously professing love to Christ, and shall leave the same Offer upon the File to Posterity.

SECT. IV. Of the Necessity of Moderation among all the Churches, who do with the Primitive Churches, and Council of Nice confess one Baptism of Re∣pentance for the Remission of Sins.

I have more than once been upbraided by Learned Professors, for seeking after more Concord with Professors generally, because of the Differences remaining in the Baptized Churches. Now though I could wish they had no occasion for such a Speech, yet I must needs say, I won∣der that wise Men should use it. It being in effect of no more weight, than if those with whom Paul reasoned about Matters of Christianity, should have bid him first compose the Divisions in the Churches, before he con∣cern'd himself with them: And what Party now professing Christianity, may be allowed to make any Overtures for a better Accommodation among Christians in general, if such Slieghts may be thought sufficient to obstruct them?

And truly, when I consider, That do the Apostles themselves what they could, yet Divisions were found in the first Churches; I think it the less strange, that there should be Divisions found in the present Baptized Churches. Nor are our present Discords so great, as those in their Days: For,

1. To keep within the Confines of our own Nation, I know not of any thing that hath occasioned more Debate in those Churches, than Mr. Calvin's Doctrine about Election and Reprobation, divers of those Churches adhering to the same, with the Consequences thereof. And on the other hand, many (although they acknowledg both Predestina∣tion and Reprobation, yet) deny it to be personally necessary. And though there be some other Differing Apprehensions, yet they are gene∣rally so accommodated, as that the Brotherhood is not dissolved between those Churches, or any of them, only a prudent forbearance of Com∣munion in some cases, for prevention of Inconveniencies which might otherwise arise in particular Churches, who are more rigid than the Cause requires; wherefore to them more especially I now address my self. And first,

There is nothing maintain'd as a necessary point of Faith, or Practice, in any of the Baptized Churches in England, (for of other Nations we shall not here dispute) which may justifie any Person to deny them to be true Churches of Christ, and such as have a lawful Right to the general Communion of all those Churches, in the Assemblies of their Messengers and Pastors, to deliberate and determine those things which are of gene∣ral

concernment to the Churches of Christ. This Proposition I shall make good after this manner.

If any thing in Difference between any of the said Baptized Churches, would warrant any one to deny the other to be a true Communicable Church, as aforesaid, it must be that Difference about the Extent of the Ran∣som paid for Mankind, and the Consequences of those Doctrines respective∣ly. But this will not do it. Ergo, Nothing held in any of the said Churches, as a necessary point of Faith, or Practice, will justifie the denial of any of them to be true Communicable Churches, as aforesaid.

To say nothing of that Moderation in point of Opinion, which of late these Churches have attained (at least many of them) in relation to the said Difference; yet we may not make the Mistake on which side soever it be, of that consequence to destroy the Church-state of ei∣ther, or to render them uncapable of Communion, as aforesaid.

For first, They both agree in this, That Christ is the Saviour of all Men, especially of those that believe.

2. That the Gospel ought to be Preached to all Men for the obedience of Faith, and that all Men ought to repent and turn to God by Faith, and that Unbelief is the condemning Sin.

3. They both agree that God did not give Christ to die for Men, (or for the Elect themselves) because he foresaw they would believe; but that of his meer Grace and Mercy he provided a Saviour, and in Him elected from the Foundation of the World all that are saved.

4. They both believe that Christ's Death is sufficient for the Salvation of all Men, and that the cause of Man's Damnation is of himself.

5. They all agree that when God shall judg the Secrets of all Men according to the Gospel, he will render to every Man according as his Work shall be.

Now these things being so, what remains that is worth a Controversie, and much less of a Division between these Churches? Thus much for the Minor. Now for the consequence of the Major, it follows; because there is not a more Important Difference depending between the said Churches.

For the differing Opinions between some of those Churches about the observation of the Seventh Day, I know none that breaks the Brother∣hood, or denies the Church-state of either Party about it; and I am sure, they are forbidden to judg one another in that Case, Col. 2. 16.

Neither is the controversie about Imposition of Hands so important, as to dissolve the Brotherhood, or make void the Church-state of any of these Christians: because they are all Baptized into one Body before that solemn Service, and the Promise attending it doth ordinarily pertain to them. And besides, they all agree that the Imposition of Hands, Heb. 6. 2. is a Principle of the Doctrine of Christ, and a part of the Founda∣tion there mentioned, unless perhaps some particular Persons may have some peculiar Notions to themselves, different from the rest. Wherefore I shall conclude this Case of Conscience with an Exhortation, and some

Motives to all the Baptized Churches, to give all diligence to manifest their Love and Christian Unity in general towards each other, and espe∣cially in their general Consistories, by their Representatives; for the advancing Christianity in its Primitive Purity, before all Men, and more especially those that fear the Lord, though of differing Perswasions from us.

SECT. V. Containing an Exhortation, with Five Motives to all the Baptized Chur∣ches in England, to demonstrate that Christian Unity which their holy Profession doth naturally engage them unto.

Beloved Brethren, it hath pleased God to Bless you the Baptized Churches, with such a Restoration of Christianity to its Primitive Purity, in respect of the Principles of Christianity, and the Government of the Churches, as few Ages since the Apostles Times have attained to the like. The first hath so full evidence in the Sacred Scriptures, and parti∣cularly in Heb. 6. 1, 2. that Dr. Bale confesses, * 5.127 That if Men must take their Religion out of the Scriptures (and particularly he quotes Heb. 6. 1, 2.) that then both Papists and Protestants must all cross the Cudgels to the Anabaptists; meaning, they must strive no further against us. And for your Government, it is not only free from a Partial and Mercenary Spirit, but is generally exercised with so much Care and Exactness, that no vicious Person (if known to be so) can stand in your Communions, without such Reformation as the Word of God calls for.

Wherefore I do earnestly exhort, entreat, and beseech you all, to consider one another as Brethren, and not as Adversaries; and as Bre∣thren, put on Charity towards each other. And by how much any of you are in the Truth, more perfectly in some particular than some of your Brethren, by so much the more see that you shew forth your Works on that account, with meekness of Wisdom, and to abound in that Gift of the Spirit, which hopeth and believeth the best concerning other Christi∣ans, and hath the strictest Eye upon its own Miscarriages.

This you ought always to consider, That as your Brethren are mista∣ken in some things, so you either are, or seem to them to be mistaken al∣so; and you ought to believe, that in many things you err, through humane frailty, though you see it not. And as you desire God to cleanse you from your secret faults, or errours which you understand not, so should you be as mindful to shew pity one to another, when you see, or suppose your Brethren to err from the Truth.

Now the first Motive that calls upon us all to seek for, and preserve Brotherly Unity, is this: God is not the Author of Division in the Churches of the Saints: and shall we abet a contrivance of Satan? God forbid. Di∣vide and destroy, is his Maxim. It is he that accuses you one to another, and puts strange inferences upon your differing apprehensions, to make you stand a loof from each other; but Charity thinketh no evil. And though it be true, that Errour on whose part soever, hath ill Conse∣quences,

yet we may be confident that such Consequences are hated by the erring Brother, as much as by any other Christian.

2. How solemnly did our Saviour pray, That his People might be out, even as He and his Father are one. Nay, do we not daily pray for the uni∣ty of all Saints, and bewail the Discords that are among them before the Lord? And shall we stand in opposition both to Christ and our selves, by upholding Division in his Churches? What a prodigious self-contra∣diction is this? And how shall we expect to be heard of the Lord in other things, when we are not willing to be heard in this thing, unless it be just upon our own terms? Namely, That all submit to us, whilst we our selves will hardly bow in any thing. When yet it is both Scriptural and Rational, that the strong should bear the Infirmities of the weak, and not to please themselves.

3. The Conversion of those that are out of the Church, is greatly ob∣structed by Church-Divisions. Could we prize the Salvation of Men at the due value, we would not hazard so great a Matter upon matters of doubtful Consideration. As I am sure, no Man can be certain that it is safe for the Baptized Churches aforesaid, to deny that Communion, or Christian Correspondence which all Churches ought to hold for the com∣mon interest of Truth, at least in their General Assemblies; which conceive would be a leading way to more freedom each with other, in other things pertaining to the Communion of Saints.

Let me therefore advise all Christian Assemblies in this Nation, who are Baptized into Christ, according to Mat. 28. 19. and walk soberly in point of Life, to make one Consistory, or General Assembly, by one, or more from every Church; to obtain, 1. A true understanding of the State of the Baptized Churches in general. 2. What are the most important Matters in difference among them. And then, 3. To consult Brotherly how to Compose, or to Accommodate them.

* 5.128 This way went the Primitive Christians to heal their Divisions, and God blessed their endeavours with the establishment and increase of the Churches; and this is written doubtless for our direction. And verily, if this kind of Liberty and Society be not admitted, there are no means remaining to the Churches, to compose their Discords: For though Neighbouring Congregations may do much this way, in respect of them∣selves, yet this answers not the great Design of our Blessed Saviour, whose Prayer was, that all his People might be united who should believe in his Name, by means of the Doctrine of his holy Apostles. And could the Churches of this Island once arrive (through God's Blessing) at such a General Assembly, to be held either Yearly, or once in two or three Years, how would this fit them for communicating their Affairs with the Baptized Churches in other Nations? Whereas whilst we live as it were unknown to one another, in our own Country, it is unlike we should have acquaintance with the Churches in Nations at a distance from us.

4. The fourth Motive to unite, is the consideration of the ill Presi∣dent which we shall leave to the next Age, if we leave our Controversies to them undecided. Yea, the Churches who now differ but a little, and do notwithstanding these differing apprehensions, acknowledg each other

as Brethren and Churches of Christ; yet this small Core being untaken away, may in time estrange those Societies one from another wholly. Let some Pillar or Monument of our Love and Unity in general be erected in this Generation, which may give evidence to Posterity that we were one People. And what can be so likely to serve them in this re∣spect, as some wholsome Agreements, for Truths advantage in general, made by the Leading Men of all these Churches, in one Consistory or General Assembly?

5. We cannot rationally imagine that God is pleased with the Divisi∣ons which are in the Baptized Churches, but rather dishonoured by them: Let us then labour for the removal of that which intrencheth so much upon his Honour; by whose Name we are all called, for whose Truth we have all suffered. Again, we have all one Adversary, even Satan, who labours sundry ways to destroy us, and that blessed Work of resto∣ring the neglected Paths of Christianity to their Pristine Purity; which God hath in some measure intrusted in our hands, though we are but a low and despised People: Yet this shall not make the less, but rather much more for the Glory of God, who useth to chuse the Poor of this World Rich in Faith, and Heirs of the Kingdom. Only let it be our care to walk so before God, and before one another, as we may lift up his Name and Truth before Men; then will he in his Wisdom and Faith∣fulness bless us, and cause his Face to shine upon us, that his way may still be known upon the Earth, and his saving Health among all Nations; who at present lie in very great Darkness, by reason of the Clouds of Mens Devises, which the appearing of Primitive Christianity, in the Doctrine of Christ held forth by the Faithful Ministers of his true Churches, will cause to vanish away.

CHAP. VI. Of Marriage, how lawful, and how prohibited unto Christians. As also of Divorce. Being the fourth Great Case of Conscience.

SECT. I.

MArriage is a solemn and honourable Ordinance of God, instituted by God himself in the time of Man's Innocency, for the modest and orderly propagation of Mankind: God made them Male and Fe∣male, and gave the blessing of Encrease and Multiplication to them. Not to Adam alone, as some lately, and others formerly have fondly imagined; particularly among the Greeks, as we read in the Commenta∣xies of Ludovicus Vives, on Aug. de Civit. Dei. l. 4. c. 23.

Great have been the Affronts and Abuses which Mankind have offered

to this solemn Ordinance of God, both by Poligamie, and many unlawful and unnatural Lusts; better perhaps to be buried in silence, than to be expressed here, further than necessity requires.

When Mankind was multiplied on the Earth, God was pleased to state the Bounds of Marriage within certain Limits, nor permitting any that were near of Kin to joyn in Affinity, as we read at large in Levit. 18 & 20 Chapters. And because these Prohibitions run generally in the name of one Sex, some would idely pretend a greater latitude on the one part than on the other; not considering that the Reason of the Law ought to be consulted, which is the nearness of Kin; and this is the same on the part of the Female as the Male. The Nephew shall not marry the Father's Sister, saith the Law; and the Reason of the Law is this, for she is thy near Kinswoman. And who can doubt but that the same Law which forbids the Nephew to marry with his Aunt, doth as well forbid the Uncle to marry with the Neece? the nearness of Kin being still the same; which, as we said, is by God himself propounded as the Reason of these Laws. It is a good Maxim, That He wrongs the Law, that keeping close to the Letter, strives against the Intent and Purpose of the Law. Where∣fore upon the whole Matter, this is my Judgment and Conscience, That if any Man desire to act safely in his choice of a Yoak-fellow, it is bet∣ter to keep at a greater distance than the Law seems to limit, rather than to come within the reach of the very Point of this Flaming Sword, which we see turns every way to prevent us, that we provoke not the Lord to anger in any of these Abominations, wherein the Nations are said to have offended, and were therefore spewed out of the Land, as a burthen too heavy for it to bear. For suppose the Question be only, Whether a Man may lawfully marry his Wives Brothers Widow? Here is a very remote Kindred, nothing of consanguinity or proximity of Blood: and yet even this case may be doubtful, for my Wives Brother is a very near Kins∣man by affinity; and he and his Wife being one Flesh, must needs be ve∣ry near a Kin also; and therefore though there be no express prohibition in this case, yet sith I am forbid to approach to any that is near a Kin, I run a venture here, (at least) which is a presumtious folly, when I may both lawfully and with commendation be excused.

Let us therefore beware, as well of the Consequence of these Laws which prohibit Marriage, either in the degrees of Blood, or Aliance. For when God forbids to uncover the Nakedness of Father or Mother, he doubt∣less debars us as well also in respect of our Son and Daughter, though he ex∣press them not. * 5.129 He forbids us expresly to uncover the nakedness of the Fathers Wife; but doth not speak of the Mothers Husband: The same again of the Sister, but mentions not thy Brother. He is express in the case of thy Sons Daughter, but saith nothing of thy Daughters Son. He names thy Fathers Wifes Daughter, but saith nothing of the Mothers Daughters Son. He expresseth the Fathers Sister, not the Mothers Brother: And mentions the Daughter-in-Law, not the Son-in-Law. But who seeth not, that by the same rea∣son that the Relation on the one side is restrained from Marriage, by the same is the like Relation on the other side restrained also. Other∣wise, the Mother may marry her Son; the Nephew his great Aunt; the

Neece her Uncle, &c. We must needs therefore, when we read these Laws, consult them in their natural Inferences, as well as in their Ex∣pressions; otherwise they will be to us, as a Dark-Lanthorn is to him that comes against its Light, for it confounds his Sight, and he soon loseth his Path; but he that follows its Light, finds his way perfectly.

SECT. II. How Marriage is prohibited for the Cause of Religion.

Here the Doctrine of the Baptized Churches is this; That it is unlaw∣ful by the positive Law of God, for those that are Members of the Visible Church of Christ, to marry with those that are not. And for this we have the consent of the Old and New Testaments, as well as the most Authors which have written upon this Subject.

The Scripture timely shews the Mind of God herein, Gen. 6. 2, 6, 7. by recording his revengeful stroke on those his Sons, who in the days of Noah, took to themselves Wives of those that were not his Children, but only termed the Daughters of Men. Which Transgression being re∣membred by our Saviour, Luke 17. 27, to 30. He premonisheth his Fol∣lowers of the Sin of the last times, and foreshews it would be like the Sin of those in the days of Noah; and particularizeth their Sin, in mar∣rying Wives contrary to the Will of God. For it cannot be supposed, that our Saviour did there speak against Marriage as Instituted of God, any more than against Eating and Drinking lawfully; but it is the Sins of Men committed in these Actions respectively which he speaks against, to the end he might fortifie his Servants against the like abuses.

How much the Lord disallowed such Marriages in the time of the Law, is evident Exod. 34. 12, 13, 14, 15, 16. Deut. 7. 3. 1 King. 11. 1, 2. Nehem. 13. And that the same Transgression in the time of the Gospel ought to be avoided, cannot be denyed, 1 Cor. 7. 39. & 10. 8. 2 Cor. 6. 14. The reason of the Law in this case being still the same, which is the danger of being drawn away from following the Lord. Deut. 7. 3, 4. Neither shalt thou make Marriages with them; &c. For they will turn away thy Son from following me, that he may serve other Gods: so will the Anger of the Lord be kindled against you. Thus for the Israelite. And hath the Christian no limit here? Yes; They are at liberty to marry with whom they will; Only in the Lord, 1 Cor. 7. 39. They may not be unequally yoaked with Unbelievers, 2 Cor. 6. 14. Here is a most profitable restraint; and for more particular direction, we refer to Levit. 8 & 20 Chapters, and the Section preceding. Nor shall we need to be copious in this Point, all Christians assenting to it. Of the many Testimonies that might be brought, I will only set down a few; and first the University of Basil.

Marriage (say they) * 5.130 is not only grounded on the Law of Nature and Nations, but also on the Law of God; For it was Instituted and Commanded by God, and was by Christ Vindicated from Abuses and Corruptions. In which, regard must be had to Religion, that Marriage be not made between

Persons of different Religions. It is one thing to speak of Marriages already made, and of such as are to be made. Of the former the Apostle speaks 1 Cor. 7. but the latter is most severely prohibited, Exod. 34. 12. Deut. 7. 3. where a Reason is rendred, taken from the danger of seducing. To which Paul's saying agrees, Be not unequally yoked with the Wicked, or bear not the strange Yoke with Unbelievers. Sad Examples we have of the Events of such Marriages of the Old World, Gen. 6. Of Solomon, 1 Kings 22. Of Ahab, 1 Kings 21. 15. Of Jehoshaphat, 2 Kings 8. Of Valence the Emperor, who by his Wife was seduced and drawn to Arrianism.

And the Rhemists give this positive determination; * 5.131 It is not lawful for Catholicks to marry with Hereticks or Infidels. Where they also refer to St. Jerome contra Jovinian, Lib. 1. And to the Council of Laodicea, Can. 10, 31.

As clear for this is Diodat Annot. in 1 Cor. 7. 39. By these words, In the Lord, he understands, In the Communion of Christ and his Church; not that Christians should Apostatize for Marriage with a Hus∣band or Wife who is not a Christian. * 5.132 We see then, that he that goeth out of the Visible Church of Christ to seek a Spouse, is condemned in that Act by the Scriptures, and the consent of all that profess any thing of Christianiry.

SECT. III. In what Cases Marriage once made may be dissolved.

But now the Question is; Whether Marriages which are made beyond the Bounds which God hath ordained, may be made void? B. Hall Answers thus; * 5.133 Doubtless it may be done by just Authority, upon divers well grounded occasions. For as it is an indispensible Charge, Those whom God hath joyned together, let no Man put asunder: So it no less truly holds on the contrary, Those whom God hath forbidden to be joyned, let no Man keep together. And then puts six Cases wherein this may be done, but mentions not the cause of Religion.

Nor may we too easily fall in with this Sentence, nor with his Infe∣rence from our Saviour's words, though there be a great shew of reason in them, (though yet in the cases put by him it may probably hold). But now we must consider, that Marriage standeth upon the Law of Nature and Nations, as well as it is particularly regulated by positive Precepts, for the Church of God. And therefore care must be had of the uncon∣verted Party, who did not sin against the Law of Nature or Nations, in marrying with a Believer, and being under no other Law, at least not the Law of the Church, cannot be punished by the Law of Christianity: And yet if the Woman so married be put away, her punishment is as great as Christ allows to be executed upon the Fornicatrix that hath sin∣ned against her Husband, and most of all against God.

True it is, God once suffered a Sin of this kind to be thus severely pu∣nished by Ezra. * 5.134 But there is no Law extant that it must always be so; and we know, God did permit many Marriages to continue, which yet

had not a lawful beginning. Nothing can be said why Jacob should re∣tain Leah as his Wife; which will not equally plead for the continuance of the Marriages under question. The Sin being far greater, in the put∣ting Leah fraudulently to Jacob instead of his Lawful Spouse. Dr. Willet is of Opinion, * 5.135 That the Sin here committed, was Fornication, or Adul∣tery.

Again, Poligamy, or having many Wives at once, was neither accor∣ding to the Institution of Marriage, nor warranted by any Law at all; and had its rise (so far as Scripture bears Record) from a Wicked Man, Gen. 4. 19. Nevertheless such Marriages were permitted to continue. And yet in our case the matter is not of that criminal Consideration, as to have multiplicity of Wives; which is disallowed by Christ, when he restores Marriage to its first * 5.136 Institution.

When Israel's Sin was punished, Ezra. 10. 3, 4. by putting away their Wives, their Children were put away with them: which howsoever it might stand with the Jewish Church, being in some sort necessary, in respect of their Inheritances in the Land of Promise, and the Civil Poli∣cy of their Nation; yet surely it would be great cruelty for Men pro∣fessing Christianity, to turn their Wives and Children out of doors; who both by the Law of Nature and Nations, have as clear a right to all Temporal and Domestick Priviledges now, as the Husband himself, in any Nation what-ever. So that here doth not only want a Law for Divorce in this case, without which the Christian cannot put away his Wife, whom he took irregularly; but here is also a moral impossibility for him to do it.

Finally; As to the state of things in that part of the World called Christendom, more especially in this our Nation, great caution must be had in this Case of Marriage, how Men censure them that go beyond the Bounds of some particular Communities; the Case being not with us, as it was with the Church at Corinth, and the Pagans. Nevertheless the only secure way to have peace in our Consciences, is to keep within the Bounds of the Church for the choice of our Yoke-fellows. If we find them not within her Borders, we may justly fear, &c.

And the rather, because God hath grievously punished the Sin of mar∣rying, contrary to his directions to his own People; he thereby providing especially for their security in things pertaining to his Worship. Let all Christians therefore stand in awe, and sin not: Let not the love of Beauty or Riches, turn thee from the conviction of thy Conscience; for if thou sinnest presumptuously, thou reproachest the Lord; and such must bear their Iniquity, Numb. 15. 30, 31.

Now for Marriages lawfully made, by Persons fit for that state of Life, we ought to acquiesce in our Saviour's determination, That nothing but the pollution of the Marriage-Bed can justifie a Divorce; our Lord hath repealed that Precept which Moses gave to the contrary, Matth. 5. 32. Let no Christian therefore harden his heart against his Wife, because of other Infirmities; let not loss of Beauty, or other cause, alienate thy heart like a Jew, who upon sleight occasions were too much wont to hate their Wives. Let Christians shew a more excellent Spirit, as they are

under a more excellent Ministration than that of the Law; always re∣membring that Lesson of the Apostle, 1 Cor. 7. 29. Brethren, the time is short: It remaineth, that they that have Wives, be as though they had none. It being not earthly Felicities, from which the Christian Man draws his true rejoycing; and therefore let these things fall out better or worse, he is taught of God therewith to be content.

CHAP. VII. Of Christian-behaviour, Civil and Religious; particularly of the behaviour of Women in the Assemblies of the Christian Churches. Being the fifth Case of Conscience.

SECT. I.

DId not the mimick and unquoth Deportment affected by some (and especially the Quakers) on the one hand, as well as the fantastick and vain Curiosities of others, give occasion, we might in a civiliz'd Na∣tion omit this Discourse. But seeing there is scarce any thing that is Lovely and Innocent, but it is abused, and by some, on one extream or other, rendred inacceptable; we shall endeavour to preserve what is Mo∣dest and Comely, and to give our Testimony against Mens Vanities on one side as well as the another.

For assuredly, God never designed the removal of a Wise, Courte∣ous, and Humble Reverence in Mens behaviour towards each other, in things Civil or Religious, by establishing the Gospel among them, but rather hath therewithal established it for the greater Ornament to Humane Society. It must needs be a great vanity to make that Sinful, which God hath not made so by some Testimony against it. That Mankind should have no more Civility when accidentally passing by each other, than the Beasts of the Field, not so much as to use Salutations one to another, but only stare one upon another with a ghastly Aspect, as if they were enchanted into a sullen silence, is no way conceivable from any Principle of Modesty or Humanity: no more than that on the other hand, some must crouch, as if it were scarce lawful for the same Mortals to meet in one Path, whilst the other struts along, as contemning his fellow Creature, and humane Brother, as unworthy his notice or obser∣vation: A most detestible folly!

That there is honour due to all Men, is evident 1 Pet. 2. 17. That out∣ward demonstrations of it are to be given from one to another, according to Mens differing Estates, is no less evident, Levit. 19. 32. Thou shult rise up before the gray Head; and honour the Face of the old Man. And for the due payment of this Debt of Honour to all Men, there ought to be kept an inward reverence and estimation of all Men, as they are the Off-spring

of God, Acts 17. 29. compared with Luke 3. 38. where Adam, our com∣mon Progenitor, is expresly called the Son of God. And when we consider how he was created in the Image of God, and made Lord of the Works of his Hands, Psal. 8. And also by the Covenant made with Noah and his Posterity, is continued in a State of Sovereignty over the rest of the Creatures, Gen. 9. 2. The fear of you, and the dread of you shall be upon every. Beast of the Earth, and upon every Fowl of the Air, and upon every thing that moveth upon the Earth; into your hand are they delivered. We certainly ought in our hearts to conceive some reverence due to this No∣ble (though many ways unhappy) Creature, and to give some evidence thereof, according to his degree respectively, though of the lowest Rank. Nor are the degrees we intend, any other than what God hath made worth our observation; as namely, Number of Days; the differing States of Life; Attainments in Vertues, and Places of Trust, in any publick Em∣ployment, whether Civil or Religious: Beside, the common relation we have to each other, as being of one Blood.

The Evidences of Good-behaviour are three-fold.

• 1. Words, or Friendly Salutations.
• 2. The Gestures of the Body.
• 3. Kind acceptance of anothers Civility, when testified to us in a friendly way.

By Words we mean some Title of Respect or Reverence, as Fathers, Brethren, Sirs, &c. This Language was usual with the Apostles; Nor do I find that the Title Rabbi, is prohibited, when used as a Title of Ci∣vil Honour only; for as it is said, Be ye not called Rabbi, for one is your Master, even Christ, Matth. 23. 8. So in the next verse it is said, Call no Man Father upon Earth, for one is your Father which is in Heaven. Yet who is so foolish as to imagine, that we may not give the Title of Fa∣ther to him from whom we descended by natural Generation? or to him that is as a Father to his Country? &c. Gen. 22. 7. Isa. 49. 23. As also to him that by Spiritual Office hath been instrumental to beget us to God, 1 Cor. 4. 15. 1 John 2. 1. And yet when all this is done, the Honour of God is in no wise impeached, whilst we reserve the Honour of the Power begetting, and the absolute Rule or Government of our Con∣science to Christ and God only.

1. Christian Salutations are expresly commanded, Matth. 10. 12. And when we come into an House, salute it; or say, Peace be to this House, Luke 10. 5. Words being ordinarily the best Index of the Mind, and so most fit to shew or give evidence of a courteous disposition. * 5.137 Nor is there any just exception against many of our words of friendship. As when we meet our Acquaintance, to ask him of his wellfare; and when we part, to say, Farewel, or God be with you; to bid the Plow-man, or honest Work-man, God speed; and to wish well to all, by saying, upon fit oc∣casion, A Good Day, or Good Night to you: provided always that these Expressions be seriously used, and without hypocrisie.

2. For the Gestures by which we signifie the temperature of our Mind in point of Civil Respect, certainly a reverent bowing of the Bo∣dy cannot well be spoken against, unless we are resolved to condemn the

Patriarks, Gen. 18. 1. Gen. 23. 12. Then Abraham bowed himself be∣fore the People of the Land. Gen. 33. 3. — and bowed himself seven times until be came to his Brother; see also Gen. 43. 26. And hence we may safely conclude that this gesture of bowing the Body in token of civil re∣verence, is both of great Antiquity and Innocency, and recorded as a thing vertuous and lovely in these Holy Men, whether it were done to Strangers or others. Answerable whereunto, and no less innocent are other Gestures, proceeding from an humble Mind, as uncovering the Head, or laying the Hand upon the Breast, or bowing the Knee, as the usage of Nations do vary in such Matters; for none of these Gestures can be excepted against, for any thing which is in them, which will not equally be of the same force against bowing the Body, as was used by the Holy Men of old.

3. A kind acceptance of anothers civility, is certainly a branch of good behaviour; as we see in the case of Mephibosheth, how humbly he carried himself to David, when he testified his Good-Will towards him, 2 Sam. 9. 6, 7. And herein also we are by honour to prefer one another, Rom. 12. 10. rather than to seek to receive honour one of another; which our Saviour censureth as an evidence, that Men are strangers to the Faith of Christianity. It is always best to be rather the foremost in our signs of gentleness, than to stay till others oblige us by their courtesie to be courteous, shewing all meekness to all Men. That Christians should all of them be subject one to another, are things so plainly delivered, as they need no Commentary.

Finally; This good behaviour consists not only in good Words, and a gentle Carriage, but also in a chearfulness to do good Offices one for another, and to all Men, as occasion is tendered to us: And this is to be a Neighbour in Deed as well as in Word, as our Saviour teacheth, Luke 10. 36, 37. And it is true Honour, to confer necessary Kindnesses with our courteous behaviour, as appears Acts 28. 2, 7, to 11. where the Kindnesses received by Paul and his distressed Company, from the Barba∣rous People and others, is called many Honours, beside the relieving them with things necessary. Thus the very Light of Nature teacheth that ver∣tuous demeanour, which some pretended Spiritualists are averse to: Nor do I see cause to believe, That those that will not vouchsafe men a good word, will better commiserate the necessity of any Man, than such as without hypocrisie is of courteous Language and Demeanour.

SECT. II. Of Christians Behaviour in Church-Assemblies.

What was David's Resolution, becomes every good Christian, Psal. 101. 2. I will behave my self wisely in a perfect way. And that word which is used to express Christian Behaviour, Tit. 2. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not only habitu, * 5.138 but according to Leigh. Crit. Sac. signifieth an inward Habit and Constitution, beseeming Holiness. And indeed the Eye of the Lord beholdeth the Hearts of all that draw near to him in his Churches;

where therefore God is greatly to be feared, and to be had in Reverence of all that are about him.

The disorders of the Corinthians, occasioned the Apostle to write those Directions, which if more strictly observed, would more adorn the Chur∣ches of Christ, especially concerning the Vailing of Women in the time of Prayer and Prophecying, which might not only prevent vain imagina∣tions both in themselves and others, but also continually remind them of that state of Subjection, to which by reason of Sin they were exposed. In some Churches, Women do generally observe this Custom of being Vailed in the time of Prayer. I shall only here advise them to observe, there is the same reason, and as clear direction, 1 Cor. 11. for their be∣ing Covered also in the time of Preaching. But now what shall I think of the Quakers (and as I hear some others) who do not only allow Women to Teach and Preach in their Congregations, but also by their Printed Books defend the same. I grant indeed as to that People, it is but like other of their bold affronts offered to the holy Scriptures. But lest such a President should become Injurious to the Churches, we shall here testifie against that Practice as Unwarrantable, and of very ill Consequence; which we shall make appear by demonstrating this Proposition, viz.

That supposing Christian Women to have received Wisdom, and ability to speak to Edification, yet it is unlawful for them to exercise their Gifts by Preaching, or Disputing in Church-Assemblies, in the time of Chri∣stianity.

Arg. This I prove, first: Because every solemn Ordinance, in respect of such as are to minister in them to the Edification of the Church, must be warranted by some Precept, President, or necessary consequence from some Scripture, or parallel Case. But nothing of this kind can be shewed to warrant the practice of Womens Preaching in Church-Assem∣blies in the time of Christianity. Ergo, It is Unwarrantable, or Un∣lawful.

Obj. 1. The most important Objection against this Argument, is ta∣ken from The extent of the Promise of the Spirit being to Christian Women, as well as to Men, and that these Gifts are given for the benefit of the Church.

To which, I say, The whole Objection being true, it doth not neces∣sarily infer the liberty of Women to preach in the Church, because they may exercise those Gifts to the Edification of many in a private way, and more especially among their own Sex; and may be more meet to instruct them in some Duties proper to them, than Men may be, and so may be Labourers in the Gospel, and assistant in the Ministry, as some were in the Apostles Days; so that their Gifts are not given in vain. Again, They may be very serviceable in the Instruction also of them that are without, in a private manner, especially to Women. For we read not that those of that Sex which were extraordinarily gifted, did preach openly as the Gifted-Brethren did in the Primitive Times; and therefore it seems to be the greater Arrogancy for Women of ordinary Gifts, to appear so

openly in mix'd Assemblies, as those among the Quakers frequently do.

Obj. 2. Some do object, that the Apostle seems to allow Women to Preach, or Prophesy in the Church. 1 Cor. 11. 5. Every Woman praying, or prophesying with her Head uncovered, &c.

Answ. It is most safe to understand this place, of the behaviour of all Women in the Church, rather than to restrain it to one of a thousand only; and then it's clear, the intent of these words is only to direct Wo∣men generally how to behave themselves in Christian Assemblies, with modesty and shamefastness. And the directions on the other side, con∣cerns the Men generally, for they, none of them ought to be vailed in the time of Prayer, or Prophesie, but to appear with open Face in these Exercises, wherein the Women ought to be Vailed.

Nor is it unusual for the whole Church to be said to do a thing, when yet it is actually performed by one Person, or very few. See this very Epistle, Chap. 14. 23, 24. Here all are supposed to prophesy: and yet it is irra∣tional to imagine, that every Man and Woman should be Speakers in the Church of Corinth. And Acts 2. we read of 120 Disciples met toge∣ther, and that when they had prayed, the House was shaken where they were assembled; yet who can imagine that every one was a Mouth? This were to confound all things. But the truth lieth here, That the Church-Assembly being a Mystical Body, what is done by her Ministers in that capacity, is looked upon as the Churches Act; whether it be holding forth the Word of Conversion to these without, or praying to God, or ministring in any other Ordinance, because these things are done with the power and consent of the Body.

Obj. 3. But did not Christ command a Woman to Preach. Mat. 28. 7. Go quickly and tell my Disciples, &c.

Answ. If this be a Command to preach, the Apostles are degraded, and a Woman made the first Apostle to preach Christ risen from the Dead. And that which is more strange, we know the Apostles Commission to preach, did not impower them to go forth into actual performance, till they were endowed with Power from on high; and we are certain, this good Woman had not yet received the Holy Ghost, for the Spirit was not yet given, John 7. And further, this Womans commission was soon at an end, for when she had delivered this news to the Apostles, she had fulfilled this Charge, and so is no President to other Women. And if Christ had sent a Man with this particular Errand, he had no Com∣mission by virtue hereof to go forth and preach to the World. For cer∣tainly all Christians in the World are now to testifie that Christ is risen from the Dead, yet it doth not follow, that all Christians that may do this, are therefore sent to Preach. But we come to a second Argu∣ment.

Arg. 2. That which is plainly forbidden to all Christian Women, must not be assumed, or done by any of them.

But to Teach, or Preach in the Churches-Christian, is forbidden to all Christian Women. Ergo. It may not be assumed, or done by any of them.

It is expresly forbidden, 1 Tim. 2. 11, 12. Let your Women learn in silence with all subjection, but I suffer not a Woman to teach, nor to usurp authority over the Man, but to be in silence. And this full and express Prohibition is the more considerable, for that it is delivered in the same place where the Ministers of Christ are directed to make Prayers, Inter∣cession, and giving of Thanks for all Men; which clearly refers to the Services of the Church as congregate. And lest it should be imagined (as it is by some) that this Prohibition only puts a Bar against Womens disputing, or asking Questions in the Church; the Direction is twofold: First, How they shall Learn; and that is, in silence with all Subjection. Secondly, What they are restrained from; and that is Teaching: I suffer not a Woman to teach; which is only to be understood of Teaching in the Church, for otherwise in a private way they are to be Teachers of good things, Tit. 2. 3.

And here that vain Cavil of some, who from 1 Cor. 14. 35. That Wo∣men are only forbid to ask Questions, or to Dispute in the Church, is as fully refuted by the Apostle, as if he had purposely opposed that wild Conceit. For, the truth is, the Apostle prohibits them that same liberty of Prophesying in the Church, which he there allows to Men, as may be per∣ceived by those general expressions, Ye may all prophesy one by one, might very probably be abused, and that Women might claim some liberty to Prophe∣ly as well as Men; he therefore purposely crosseth that evil Surmise with a Prohibition, and an Invective also, 1 Cor. 14. 34. Let your Women keep silence in the Churches, for it is not (or hath not been) permitted un∣to them to speak, but to be under silence; as also saith the Law. * 5.139 Where note, That the Holy Ghost expounds the Law of the Womans Subjecti∣on to extend to this Prohibition, namely, to Speak in the Church; yea, there hath not been, nor is so much as a permission for it. And his In∣vective is vehement, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Turpe enim est. For it is a dirty, foul, or shameful thing for a Woman to speak in the Church. What could be spoken against with greater Indignation? And doubtless, were this Custom which some unwary Heads do so greatly affect, but permitted generally in the Churches, it would appear to be what the Apostle hath here censured it, even a dishonest thing; for so is the same word interpre∣ted. In vain therefore do some think to escape these plain Censures, by say∣ing that the Prohibition only respects Authority in the Church; Women may not usurp Authority, but if they be commanded by the Elders, they may Preach, &c.

But let such Effeminate Disputers know, that the Prohibitions in both Cases are so strong, as words cannot make them more secure. 1. A Command: Let them keep silence in the Churches. 2. It is not permitted to them to Speak, or Teach. 3. Nor to usurp Authority over the Man. Now we know, that such as never Teach, may usurp Authority; for it is one thing to Teach by Permission, (which Women are denied) ano∣ther thing to exercise Authority in the Churches, which is also denied. Nay, they may not so much as Dispute, or ask Questions in the Church; how much less then may they stand up as Doctors? And I here demand of such shameless Women, (for so the Holy Ghost hath marked them

that take this Liberty) how the Elders and Brethren must behave them∣selves when they Teach? Must their Faces or Heads be vailed, or unvail∣ed? Can you face the Angels of the Churches, or do you not fear the Angels of God in such your insolent undertakings? Again, How dare you obey any Elder that commands you to do this, when an Apostle forbids you, and tells you it is a foul thing for you to do it? Are your Elders greater than Paul? Are you still lusting after that which is forbidden? Me-thinks the former Transgression should be too much. And you may consider, that that very Sin is made a Reason, why your Sex should not have the liberty of Prophecying, or Teaching, or Dispu∣ting in the Churches. And if any of the Churches of Christ have, or shall be led into this Errour, by the example of the Quakers, I do here in behalf of the Truth, leave this Testimony upon Record against them.

Nevertheless, we desire that Christian Women study the Knowledg of God, and labour to be helps to weak Christians, especially those of their own Sex; and here they may have opportunity to improve their Gifts in Prayer, and Teaching many good things to their Families, Tit. 2. 3. or to others also in a modest manner. And if any of them excel in Knowledg, they may be useful to the Ministers, as some were to Paul himself, Phil. 4. 3. in furthering the Conversion of Souls: Only let them not at the perswasion of any, go beyond the Bounds which God hath set, to teach them Subjection and Shamefastness.

CHAP. VIII. Of the Restriction put upon the Assemblies of the Baptized Churches, by the Laws of Men, and whether the said Churches may conform to such Limits without Sin? Being the sixth Case of Conscience.

FIrst, we profess it our duty to obey all Ordinances of Man, Actively, or Passively. But then, Secondly, If the said Laws, or any of them, Intitled, As Acts, or Laws, to prevent and suppress Seditious Conventicles, do only intend the suppression of Seditious Meetings: Then we say, Our Christian Assemblies are not concern'd in the said Acts at all. * 5.140 But if the said Laws do really intend the Suppression of our Church Assemblies, under the name of Seditious Meetings, then we conceive we may not warrantably in the sight of God, neither dissolve nor restrict the Assemblies of our Churches, according to the Limits of Laws, which only permits Six, or Ten, besides a Man's own Family, to come together in the Ser∣vice of God. For first,

Upon a supposition that we are true Churches of Christ, (as that we must believe, till Reasons be shewed us to the contrary) to restrain our Assemblies to such small Companies, is directly contrary to God's allow∣ance,

1 Cor. 14. 23, 24. where the whole Church at Corinth (and con∣sequently all true Churches of Jesus Christ, as particular Communities) are allowed of God to come together in one place; and not only so, but such also who are not of the Church, are allowed of God to come to such Assemblies, as convene in the Name of the Lord, according to the Scriptures: And therefore it must needs be unlawful for any Power of this World, to countermand what God hath thus Ordained; and conse∣quently altogether unsafe for God's People to conform to such Restricti∣ons, as deprive the Churches of Christ of so great a Priviledg. Better it is to Suffer (if the Will of God be so) in the pious defence of Sa∣cred Priviledges, than to lose them by consenting to such Humane Re∣straints. For,

2. Thus to restrain our Numbers, will certainly destroy all our Church-Assemblies. Suppose some Churches consisting but of a Hun∣dred, or Fifty Persons: divide these into such small Companies, and then where is the Church? Either every six Persons is a Church, or there is none congregate. And besides, If Worldly Authority have just Pow∣er to divide Christian Assemblies into such diminitive Companies, they have Power also to subdivide them, and so in fine, utterly dissolve them; and herein God's Ordinance seems to us to be in danger, to be made void by such Edicts.

3. Should we thus conform to Humane Acts, we must depart from the laudable Example of the First Churches, who probably had been in little danger, could they have kept themselves within such narrow Limits; had it been lawful so to do, the Apostles wanted not Wisdom to give instruction to that Purpose. But on the contrary, we find they met together in as great Numbers as conveniently they could. Acts 1. 14. These all conti∣nued together. — The number of Names together, was about an hundred and twenty, ver. 15. Again, Acts 2. 41. We read of three thousand Con∣verted at one Sermon. Three thousand Baptized Believers did then con∣tinue together in Fellowship, in breaking of Bread, and in Prayers. But England must never see such a Conversion, nor such a society of Bapti∣zed Believers, if the Limits of the said Acts be observed by the Baptized Christians; wherefore, we may not in any-wise consent to these Re∣straints, though many have been our Sufferings on this account.

4. Suppose these Laws should allow a Hundred Persons to meet in one place to hear the Word of God, and no more, (which is a greater Num∣ber than ordinarily comes to our Assemblies) this would be too strait an Allowance, because God hath given greater Liberty. For should one poor Sinner more desire to hear the Word at the same time, all the Power on Earth cannot justly forbid him. Because, thus saith the Lord, Isa. 55. 1. Ho, every one that thirsteth, come ye to the Waters. And, Rev. 2. 9. He that hath an Ear, let him hear what the Spirit saith unto the Churches. And again, Whosoever will, let him come and taste of the Waters of Life freely. Now we believe that our Legislators did not intend to exalt their Authority against the Lord, whose Power is above all; but yet when these Laws come to be Executed upon Good Men, by the industry of Mercenary Fellows, meerly for serving God according to his Will, then

are they made Snares to the ruine of the Innocent, and the dishonour of that Power which gave Being to them. And all this falls out for want of better provision in the said Laws, to convict Men of Sedition, than only because they were observed to Preach, or Pray, &c.

5. Our zealous Countrymen of the Parochial way of Christianity, would not be limited in their Religious Meetings to five only in a Company: and I know not but that they ought to be restrained from Sedition, as well as the Baptized Churches. Now we are all bound to do to others, as we would Men should do to us, whilst we all agree in the common principle of Holiness and Justice, and profess conscionably to promote the same in our Assemblies respectively. Nor do they with more con∣fidence, affirm their Meetings to be lawfully convened according to God's Word, than we do on the behalf of our Assemblies, and are more ready to try the Case depending in that respect than themselves.

6. Wherefore, being fully satisfied, that we are a true Church of Christ, and that upon the strictest enquiry we are able to make into the true state of Christ's Church, according to the Pattern of the first Chur∣ches, we conceive our selves indispensibly obliged by the Word of God, the Example of the First Churches, and the Bond of our own Consci∣ences, as regulated by a sincere love to Religion, to hold fast the profession of our Faith without wavering, or changing, by reason of the change of Times, or the Laws of Men only; and not to forsake the Assembling of our selves together, as the manner of some is. Being also rationally perswaded, that the more publick and free our Meetings are for all Men to come to, there is the less danger of Sedition.

And our Record is on High, that we design only the Glory of God, and the happiness of our Nation as much as in us lieth, and the faithful discharge of our Duty to God, to the King, and to our Fellow-Subjects, in our Religious Meetings; desiring (if the Lord will) to lead a quiet and peaceable life in all Godliness and Honesty, under the Government of this Nation: Rendring to all their dues, Honour to whom Honour, Fear to whom Fear, as also Tribute, Custom, &c. which we have constantly yielded according to the Law of our Nation, whatever hath been maliciously sug∣gested against us to the contrary. But if otherwise we must still be ex∣posed to a Suffering Condition, for what we hold in the Cause of Chri∣stianity, we shall commit our selves unto the Lord, as into the Hands of a Faithful Creator.

CAAP. IX. Whether it be lawful for the Baptized Christians, to bear Offices in the Civil State, or to bear Arms in the Military-state of Nations where they live. Being the seventh case of Conscience.

SECT. I.

SEeing Civil Government of Nations is God's Ordinance for the good of Mankind, it cannot be unlawful for any Christian who is capable to serve his Country, to bear Office in common with other Men. This is evident from 1 Tim. 1. 8. The Law is good, if a Man use it lawfully. And again, Put them in mind to be subject to Principalities and Powers, to obey Magistrates, to be ready to every good Work. If therefore the Su∣pream Magistrate do command us to exercise any Authority for the good of our Nation in Civil Things, we ought actually and readily to Obey him therein. Nor is there any Reason, why other our Fellow-Subjects should bear those Burthens, and we only be free there-from? And cer∣tainly, by how much any Man attains more than others, to the know∣ledg of Righteousness, (as the best Christians should, and doubtless do excel therein) by so much are they the more fit to serve their Country in the publick administration of Justice.

We find not that the Eunuch was advised by * 5.141 Philip, to cease being Lord-Treasurer to the Queen of the Ethiopians, or to leave off the exercise of that great Authority which he had under her, when he be∣came a Christian, any more than when he became a Proselyte to the Jew∣ish Religion, Acts 8. Erastus was both a Christian, and also Chamberlain of the City, at the same time. And no reason can be shewed why a Christian may not as well bear a Civil Office under the Authority of any Nation now, as then, seeing the Supream Magistrate then was an Infi∣del; whereas in that part of the World, called Europe, they generally acknowledged the True God, and his Son Jesus Christ to be the Saviour of the World. Nor is that Objection which some make, of any real force, viz. That the Civil Power in many Nations is mingled with the Authority of Mystery Babylon; for the Powers under which the Primitive Christians did bear Office in civil things, were also mingled with the Authority of the Idolatrous Paganism of Babylon: So that it should seem rather more difficult to bear Office under a gross Idolater, than under him that only errs by Superstition. For as to the manner of Life followed by Princes then, there is as great exceptions to be made against some of them, as against any since their times. And though it be most true, that he that ruleth over Men, must be just, ruling in the fear of God; yet it often

falleth out, that those who are unjust do get the Power, God so permitting it for the Sin of Nations, or other Causes best known to himself. How∣ever, they must be Obeyed as they are Magistrates, and that Actually in all things lawful, and Passively in things unlawful; for he that violently resists the Power (though in the hand of Nero) shall receive to himself Judgment. Wherefore the Wise-Man gives us counsel, * 5.142 To keep the Kings Commandment, and that in regard of the Oath of God. — Because, Where the word of a King is, there is Power, and who may say unto him, What dost thou? So that humble Obedience, either Active or Passive, is the duty of all Subjects, to those whom God hath providentially set over them.

We conclude then, That as Protection by Law is the Birth-right of Christians as well as other Subjects, so to be instrumental to Protect others by the execution of wholesome Laws, is both their Birth-right and Duty, being orderly called thereunto, in any place of Government whatsoever. For, seeing the Law is Good, and to be used lawfully; even that Law which punisheth the Disobedient, Ungodly, (or those who deny the com∣mon, or natural Principles of Godliness, communicated to Mankind universally) and Sinners, * 5.143 such as are unholy, unclean, or prophane, mur∣therers of Fathers, murtherers of Mothers, or Man slayers; for Whoremongers; for them which defile themselves with Mankind; for Men-stealers; for Lyers, for Perjured persons; or if there be any other thing (of this kind) contrary to sound Doctrine, according to the Glorious Gospel: Which was not given to abolish the Laws of humane Society, moral Honesty, and common Civility, but rather to give a greater firmness thereunto; al∣though it be the words of Christ's Patience, as it respects the Mystery of the Faith of Christ's Incarnation, and the form of Worship delivered to the Saints as such. So that it can be no less lawful for Christians, as Men endued with the principles of Humane Justice and Civility, to put in execution the Law as aforesaid, when lawfully called thereunto by Au∣thority. And indeed, to assert the contrary, were in effect to say, The Gospel unmans those that receive it, and makes them insignificant Ci∣phers in a Common-wealth; when in truth they are rather thereby fitted for every good work even in Civil things, though not thereby impowred, till approved and called according to the Principles and good Laws of Worldly Government in the Nations where they reside.

SECT. II. Christians may bear Arms under Earthly Princes; yea, may lawfully go∣vern Nations, as well as other Men, being called thereunto.

What wise Christian doth not daily pray for Kings, and especially that they may be good Christians? Do we not therein plainly conclude then, that they may be both Christians and Kings, and that at the same time? Were I a Subject in Turkey, I should pray for the Grand Seignior; and chiefly, that God would instruct him in the knowledg of himself, and Jesus Christ whom he hath sent, (yea, I am bound to pray for him in that

behalf, though I am no Subject to him); but far should it be from me, to pray he should be thrust out of his Signiority. No verily, for no Reli∣gion doth more sweetly comport with the conservation of Civil Powers in all Nations than the Christian.

If then Christianity hinder not, but that a Christian may be a Gene∣ral, a Prince, &c. over many Armies, in which are Subjects and Souldi∣ers of divers Opinions, very different from his: What should let, but he may also serve in an Army under a Prince who is no Christian, or at least not of his Opinion in point of Christianity, if God hath placed his Habitation under such a Princes Jurisdiction. Certainly John the Baptist was a Gospel-Preacher, Mark 1. 1, 2, 3. yet he taught Souldiers, and other Civil Officers, to keep to their places, doing righteously therein, Luke 3. 12, 13, 14. although they were baptized by him. These Officers who gathered Cesar's Tribute, (called Publicans) he commands to exact no more than what was appointed them. The Souldiers he commands to be content with their Wages, and to de violence to no Man; but is far from such an humour, as to tell them, that Cesar being an Heathen and an Ido∣later, that they ought not to bear any Office for him, nor fight under his Banner; no, though the Question was particularly asked, What they should do in their several Offices? Which gave him a fair occasion to call them from those Imployments, had it been necessary: but on the contra∣ry, He teaches them all how to obey their Superiors, and to discharge their Office with honour, as became just Men in that Capacity.

When Cornelius was baptized, I find not one word forbidding him to be any longer a Centurion, that is, Captain of an hundred Souldiers: For as his devotion to God, his Alms and Prayers, made him not unfit to be a Souldier in the Italian Band, before he believed in Christ, but ra∣ther made him more fit for that place of trust; so without doubt more Godliness would more fit him for the same, which he now had graci∣ously received through the preaching of the Gospel, and the pouring out of the Holy Ghost.

Were it needful, we might shew many Examples of God's People bearing Offices and Arms under Heathen Princes; * 5.144 as Joseph under Pha∣raoh King of Egypt; Daniel under Nebuchadnezzar: The Christians un∣der the Emperors of Rome, some Heathen, and some Apostates from the Faith. For Example, Julian, of whom Augustine thus; Julian was an Apostate, a wicked Idolater, yet the Christian Souldiers served the Infidel Emperor. Howbeit, * 5.145 when they came to Christ's Cause, they acknowledg none but him that was in Heaven; when he would have them worship Idols, they refuse, and prefer God only: But when he said, Bring forth the Army, go against such a Nation, presently they obey. They did distinguish their Eternal Lord from their Temporal Lord; and yet for their Eternal Lord's sake, they were subject to their Temporal Lord. Not as Bellarmine, who saith, * 5.146 Quod si Christiani olim, &c. If Christians heretofore did not depose Nero, Dioclesian, and Julian the Apostate, &c. it was because they lacked Temporal Force. This is to fill the World with continual Uproars, if Men, according as they differ in Opinion about Religion, may still be deposing the Princes and Governours of the Nations.

Finally, It must be granted, That Wars and Commotions are to be accounted among the greatest of Humane Calamities; and when Nation is destroyed of Nation, 'tis a sign that God is angry with them, and there∣fore doth vex them with all perplexity, 1 Chron. 15. 6. Christians are Men of Peace, and ought to pray for, and study to make Peace, and in no case to delight in War; Howbeit, when the Peace of a Nation cannot be had without it, a Defensive or Offensive War against an ambitious Adversary, is justifiable from the Principles of common Justice, and not censured by the Doctrine of Christianity. And reasonable it is that Christians and all Men be satisfied, that the cause for which they adven∣ture the taking away other Mens Lives, and losing their own, be neces∣sary, or at the least just and honourable: Mens lives are more precious, than to serve only to gratifie the passions of Men, how great soever: yet when all is said that can be said, the determination of Cases of this na∣ture, must rest very much upon the Sentence of the Prince, with the great Council of a Kingdom or Nation: But especially upon God's Pro∣vidence, * 5.147 who for Causes unknown to Men, sometimes appoints, other whiles permits these things to come to pass for Man's Correction, and the manifestation of his Power and Justice.

CHAP. X. Whether the Baptized Churches may not warrantably make use of the Provision which the Law of the Land hath made, towards the re∣lief of the Poor among them. And of burying their Dead in the common Burying-places. Being the Eighth Case of Conscience.

SECT. I.

DId not the Inhumanity of some, the too much Scrupulosity, and perhaps the Superstition of others give occasion, we would not have put these things to the Question, which so fairly carry their own Evi∣dence along with them. The Laws of this Land, and particularly those which concern the Poor, are the just Inheritance of every Free-born Subject: And who knows how soon he may, by various Accidents, be exposed to a state which requires the kindness of the Law in this case, or else his Calamity to be insupportable? Now this Law knows no Man by his being a Paedo-Baptist, or a Baptized Believer of such or such a Pa∣rish, but as he is a poor indigent Member of such a Place, and according∣ly provides that he perish not; and yet leaves room enough for any to shew particular kindnesses to the Fatherless and Widows, &c. so that when we will we may do them good; as also our Saviour hath required us, Matth. 26. 11. But now that any Christian should be debar'd the be∣nefit

of the Law in this case, is altogether irrational; because all acknow∣ledg that we are bound to pay towards the maintainance of the Poor of the Parish where we live, if we be able; and good reason we should do so: But then, even from thence, it's as reasonable that we should receive, when not able to support our selves.

It is true, God hath ordained that his People should be mindful of the Poor; Deacons were ordained to take care of them, fore-seeing, no doubt, that in many Nations small care would be taken for poor Chri∣stians; yea, that they should rather be exposed to such Sufferings as should make them poor, even by those that should relieve them, Luke 21. 16, 17. Their Parents, Kinsfolks, and Neighbours, thinking them so unfit to be fed or nourished, as that they would rather betray them to be put to Death: And where this Spirit worketh, there can no relief be ex∣pected. Yet,

This taketh not away the Reason and Equity of the thing: and either we must say it is unlawful to provide for the relief of the Poor by humane Laws, or grant it lawful for all that are Poor to receive the courtesie of that Law. And truly our Divisions are too great in things which cannot be avoided, as things stand, till God shall graciously enlighten those that are out of the way; let us not then, in this common Office of Humani∣ty, make more difference than needs must. Now this I speak not as be∣ing desirous to lessen the Charity of the Baptized Churches, either to∣wards the Poor among them or others; For they are strictly obliged, as they have opportunity, to do good to all, and especially to the Houshold of Faith. But my Design is, to shew the Injury that is offered to the Poor, to the Law, and to all good Reason; In that the Widows and Fa∣therless of these that own some Truths of the Gospel, which our Nation hath not yet received, are cast out of their Birth-Priviledges, as if they were not Subjects of this Realm, when yet both the Law, and every Faithful Magistrate stands ready to shew them equal favours with others. If ye fulfil the Royal Law, according to the Scripture, Thou shalt love thy Neighbour as thy self, ye do well; but if ye have respect to Persons, ye com∣mit sin, Jam. 2. 8, 9.

SECT. II. Of burying the Dead, &c.

The Burial of the Dead is a Moral Duty, as it is an evidence of Hu∣manity, and yet hath no Form prescribed in the Word of God for the So∣lemnity to be used on such occasions. That therefore which may most improve the Death of our Friends to our own preparation for Death, and give demonstration of our love to the Deceased, with our hope of his Resurrection, is most useful at such opportunities; be it a word of Ex∣hortation, with solemn Prayer, for the better preparation of our selves for the day of Dissolution, &c. Usually of old Burials were solemni∣zed with Lamentation. Gen. 25. 2. Abraham came to mourn for Sarah, and to weep for her; yea, with great Lamentation, as when Stephen

was buried, Acts 8. 2. and sometimes with Fasting, 1 Sam. 31. 13.

But for the place of Burial, we find it was at Mens liberty also, some preparing their own Sepulchres in their Gardens: Nor matters it much so the Dead be buried, in what part of the Earth we make restitution of that Earth which we have carried about for a small moment. Yet this I must say, That Births and Burials are material Passages concerning Hu∣mane Affairs, and therefore publick notice would be taken of such Chan∣ges. And here the Baptized Churches should not be rejected, but some care taken for the keeping in memory the Births and Burials which hap∣pen to be among them, for the avoiding of such Controversies as are wont to arise about Matters of Estate, &c.

Nor is it rational to debar them the benefit of the common Burying-Places, sith they do pay all Impositions for the Fencing, and orderly keeping of the said places, as they have frequently been in late Times; yea, so inhumane hath been the usage of some, that they have been taken out of their Graves, drawn upon a Sledg to their own Gates, and there left unburied. Thus did certain of the Inhabitants of Croft * 5.148 deal with one Mr. Robert Shalder, a Baptized Believer, Anno 1666. to the eter∣nal infamy of the doers of that cruel Act, whilst his Epitaph lives to keep in memory that sordid Action, viz.

Sleep, pious Shalder, sleep, in thy sequestred Grave; Christ's Faith thou well didst keep; maugre the fiercest Wave Which Satan's Storms could raise against thy Faith: And now In vain he findeth ways his malice still to show. Thy Saviour had no Grave, but what a Friend did lend; Enough if th'Servant have like favour at his end; And now thy Faith Divine, I'le pin upon thy Herse, Which bright (though brief) doth shine, Heb. 6. first, second verse.

For any to make it unwarrantable for the Baptized Churches to bury their Dead among their Neighbours, though of differing Opinion in Point of Religion, is a gross vanity; and it were as idle, as to say, we may not dwell in one House or City together; nay, much more absurd, for the Dead know nothing, cannot injure one another, but the Living may. * 6.1 This was Tillam's conceit, that prodigious Apostate, who instead of promoting Truth in an amicable way, made it odious in the Eyes of all Men, by the foolish Niceties wherewith he had incumbred it, together with his Jewish Ceremonies.

CHAP. XI. Of lending Money upon Usury. Being the Ninth Great Case of Conscience.

SECT. I.

SO well do we know the signification of Usury, that we need not (as some) to enquire of the Hebrew, Neshec; the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; or the Latin Foenus, for the meaning of it: Because the biting, oppressive, and painful breeding quality, and travel of the thing it self, sufficiently de∣clares it to thousands, who can interpret that hard word without any Di∣ctionary save their own Experience.

Did we not see the Scriptures every where neglected, we might won∣der that Usury (as it oppresseth the Poor) should have any place among Christians, because it is therein so evidently marked for a thing unlaw∣ful, that those that run may read it if they please: * 6.2 For thus it is written, Exod. 22. 25. If thou lend Mony to my People, to the Poor with thee, thou shalt not oppress him with Usury. Levit. 25. 35, &c. If thy Brother be impoverished, or fallen into decay with thee, thou shalt relieve him, and as a Stranger, or a Sojour∣ner, so shall he live with thee; thou shalt take no Usury of him, nor vantage, or more than thou gainest: Thou shalt not give him thy Money for Usury, nor lend him thy Victuals for encrease. Deut. 23. 19. Thou shalt not lend upon Usury to thy Brother, as Usury of Money, Usury of Meat, Usury of any thing that is lent upon Usury.

Thus we see the Law of God is express against Usury, only it seemeth to be with some limitation, as when the Rich Man lendeth to the Poor. And though the Prophets sometimes speak against Usury, without men∣tioning this Limitation, * 6.3 we may not suppose that they contradict the Law of Moses. Nor is it reasonable, that the Rich who borroweth only to advance his Estate without any necessity, should have the benefit of other Mens Money without some valuable consideration; provided that the Party which lendeth, be of a lower Estate than the Borrower, or could make use of his Money another way to his probable advantage; other∣wise it is not to be doubted that the Lord hath given this Law against Usury, to preserve Friendship among all Persons of what rank soever.

Let us therefore hear the Voice of the Prophets in this Matter; and first Ezekiel complaineth against Jerusalem, saying. * 6.4 — Thou hast taken Usury, and Increase; and thou hast greedily gained of thy Neighbours by Ex∣tortion, and hast forgotten me, saith the Lord. Where we see, that greedy

Gain, which may be in Mens common way of trading together, and Ex∣tortion, which (according to Arias Montanus) is Deceit; is not only pro∣hibited, but Usury also is in like manner censured in this place, especi∣ally as it was used to the oppression of others, for so it is commonly used. And the same Prophet joyns it with oppressing the Poor, Ezek. 18. 17. And so doth Solomon, Prov. 28. 8. He that by Usury and unjust Gain in∣creaseth his Substance, he shall gather it for him that will pity the Poor.

But so many are the difficulties which attend this Subject in respect of the variety of Circumstances, as well in respect of Persons Capacities, as their Necessities, Motives, and Ends, in Borrowing and Lending, that I find the wisest Casuists resolve upon no more peremptorily than this, viz.

* 6.5 That all Usury which is an absolute Contract for the meer Loan of Money, is unlawful, both by Law Natural and Positive, both Divine and Hu∣mane.

How the Divine Law prohibits Usury, we have seen in part; and that direction of our Saviour, Lend, looking for nothing again, may seem to be a Commentary upon the Law against Usury: for, to take the words in the easiest sense that may be, they plainly shew it's a Duty to lend to those freely, which cannot in likelyhood recompence us with the like kindness: But we do no kindness at all to him to whom we put our Mo∣ney to Usury; but he doth us a kindness, by paying us more than the Principal. So that our Saviour seems to speak this on design, to restore true friendship and neighbourly kindness among Men; which Usury is a very great Enemy unto, take it at the best, because indeed it takes away that commendable respect which Men are to shew one to another, in lending to one another freely, which we know is of a very obliging nature among Men: Whereas on the contrary, Usury is a kind of mischievous Canker, or gnawing Worm, which eateth out Charity or good Will from among Men, and more especially from them that have most need of it.

The Jews had a liberty to lend Money upon Usury to a Stranger; which some conceive to intend only the Canaanites, whom they could not destroy, and so became Sojourners among them. Thou mayest lawfully take Usury of him whom thou mayest lawfully kill, saith Ambrose, * 6.6 meaning the Canaanite, whom God designed to destruction. But how large soever this Liberty was, yet it is certain our Saviour takes away this partial kindness, when he teacheth us to love our Enemies, and not to lend to, or salute our Brethren only, because this was no more than Sinners could do one to another; * 6.7 and therefore he teacheth his Disciples to do something which is singular, or more than is done by others in these Cases. But to lend to our Friend or Enemy only upon Usury, is a kindness something less than Heathenish, as I shall presently shew.

SECT. II. Many Heathens by the Ligbt of Nature hated and opposed Usury.

The Learned have observed, That Plato and Aristotle both condemned Usury as unlawful and unnatural. Cato is more severe, making it worse than Theft; because if a Man borrow an hundred pound, a Thief comes and takes it only from him; but the Usurer comes after, and robs him over again, and takes eight or ten pound more from him; which is very inhu∣mane, and against the Light of Nature. * 6.8 Mr. Fenton out of Plutarch, renders Usurers to be Devils, and by their policy, such as turn the Hall of Judgment into Hell; because the Usurer cozens the Law, by writing into his Bill or Book more than he delivered; so the Law taking Use to be a part of the principal Debt, is deceived, and causeth the whole Sum to be paid. Yea, such Bonds as commonly Usurers will have, Plu∣tarch likens to the Chains and Halters which Darias sent to Athens to bind the Prisoners there. * 6.9 And B. Hall, out of Alexand. Gen. dierum, That Usury hath been interdicted in all times, as appears (saith he) suffi∣ciently by the Records of Egypt, of Athens, of Rome; and not only by the restraint of the Twelve Tables, and of Claudius and Vespasian, but by the absolute forbiddance of many Popular Statutes. To be short, The Light of Nature teacheth Mankind to tender the preservation of many rather than a few, when it is in our power to do it. Now we know that Usury inricheth but here and there one, but decayeth many, and especi∣ally when the Borrower loseth by some accident, the Principal, or some part thereof. Now Reason wills, that he that hath a certain Profit, should go some hazard, and not he that hath only an uncertain hope of Profit to hazard all. Mankind was never taught to be so cruel one to ano∣ther by the Principles of Nature or Humanity. And beside, this custom of Usury hath destroyed (or tends to destroy) that natural Property which sheweth a Man to be a kind and merciful Creature, Psal. 112. 5. kind to all, even them that have no absolute necessity, and merciful to the Poor in their necessity.

Finally; It destroys the Law of God (so I think I may call it) in the case of Lending, and perverts the Law which God hath given in the case of Hiring. For thus saith God, Thou shalt not shut up thy compassion, but shalt lend, Deut. 23. 8. Now Hiring cannot properly be called Lend∣ing; which is an Act of Mercy, and also a Testimony of our Love and true Kindness one towards another. And that it perverteth the Law of God concerning a thing which is hired (seems probable); Which being lost, without the fault of him that hired it, is not to be restored, because it came for his hire, Exod. 22. 15. True it is, it is also said, That if the Owner be not by, then the Borrower shall make it good. The Rea∣son is evident, because it's a very difficult thing to know, whether what a Man lends, be not lost through his want of care that hired it. Otherwise the reason of the Law is the same, whether the Owner be present or not.

SECT. III. Councils and Fathers of the Church of Christ against Usury, and that it hath been the cause of much Evil in Nations.

That such as were known to be Usurers among the Clergy, they were to be put out of the Ministry, by the Sentence of the first Nicene Coun∣cil; * 6.10 which is of great Antiquity, about 1340 years ago; whence we see Usury was held by them in detestation, whilst it rendred Men unfit to serve in the Ministry. * 6.11 And more strictly did the Lateran Council deal in this case, decreeing that Usurers openly known, should be denied Communion in their life time, and Christian Burial after their Death, till their Heirs had restored their Usury.

And yet more severe we find the Council of Vienna, as alledg∣ed by Bishop Hall, and Mr. Fenton, who condemned for Hereticks such as should say that Usury is lawful, or that should say, It is no Sin. * 6.12 In the twelfth Canon of the first Council of Carthage, Usury is condemned for silthy Lucre. * 6.13 And the Usurers excommunicated by the Council of Eleber∣tin. Can. 20.

Thus much for the Councils. Let us hear the Fathers also.

* 6.14 First, Basil, that Holy and Excellent Man, ranketh Usury with great Enormities; but chiefly he inveigheth against lending to the Poor upon Usury, as an inhumane thing. * 6.15 Usurers themselves he complains of as De∣vils, which follow the course of the Moon, and afflict poor Men with a foul ill Falling-Sickness.

Chrysostome is very express (or the Homilies which go under his name:) * 6.16 for while Usury seemeth to give, saith he, it taketh away; while it seemeth to succour, it oppresseth; while it delivereth from one Bond, it intrappeth in many. It lulls Men asleep like the poyson of Aspes, and as Leaven, it con∣verteth the whole substance into its own nature, that is Debt.

Lactantius saith, * 6.17 Usury corrupteth the benefit of Loan against Charity; it taketh that it ever gave, against Justice. A Righteous Man will not be polluted by such Gain, but will ever have his Lending reckoned among his good Deeds.

Ambrose tells us, * 6.18 There is nothing more horrible than an Usurer, he is an odious Man, and his Money a Viper.

And Augustine concludeth, That Usurers belong not to the Church of God, ad Macedonius.

Bernard is greatly displeased with the Sin of Usury, counting them that lend not but upon Usury, rather Baptized Jews than Christians.

Thus we see, That Usury is censured by the Holy Scripture, by the consent of Nations, by the Ancient Writers in the Christian Church, which must needs put an awe upon any serious Christian how he meddles with it, yea, to keep it at the greatest distance. And not only to beware of it, but of every thing which is like it; as if a Man sell any Goods to a day, if he exact upon the Poor in his necessity, he steps into this con∣demned Path. Nor is there any Rule to order Men in these cases, like

that of our Saviour, Whatsoever ye would that Men should do unto you, do ye even the same to them.

Having seen the Duty of the Lender, it may be good to put the Bor∣rower in mind of his Duty also; for there is a very great fault in many who borrow Money of their Friend, and then take no due care to pay it again, and at the time appointed, which is a great evil. Promises and Covenants are solemn things among Men, and ought to be kept with all possible exactness; otherwise Friendship is in danger to be weakned, if not lost, which is one of the preciousest Jewels among Men.

And, 1. It is no way safe for Men to borrow of another without need; better to be content with such things as we have: for they that make haste to be rich, fall into no small temptation: And it often falleth out, that by borrowing unnecessarily, Men bring themselves to ruin; God not blessing their bold Adventures; and then the Borrower becomes Servant to the Lender: wherefore let every Man that loveth freedom as a Man, keep himself from being a Debtor, if possible, for it is a great blessing to be free in that case, Deut. 15. 6.

2. Let all Men, but especially Christians, beware of that Character of a Wicked Man, Psal. 37. 21. The Wicked borroweth, and payeth not again. It is a bordering upon this Evil, when we detain what we borrow with∣out the leave, and to the hurt of those of whom we borrow. Owe nothing to any Man, saith the Apostle. And though this may require a free dis∣charge of all those Debts of Love which we owe to Men, and to Christi∣ans especially, yet it is no ill interpretation to understand it, of paying to every Man his own. This shall honour the Truth greatly, whilst the contrary is a very great scandal to Religion, and a shame to Professors.

CHAP. XII. Of the Government of Christian Families; and first of the Heads of the Family towards their Yoke-fellows. Being the tenth Case of Conscience.

SECT. I.

FAmily-Government is the Original of all Governments among Men, and is therefore to be maintained with all due care and conscience; In which, the Heads, and Subjects, and the Duties of each in their respective places are to be considered. For although the Husband and Wife be one Flesh in respect of the Marriage-Union, yet the Authority or Power of Government is committed to him, as the Head or Ruler: Gen. 3. 16. Thy desire shall be to thy Husband, and he shall rule over thee; not in seve∣rity, or by punishment, (as Diodate expoundeth it) but by wise Coun∣sels, and a just Sovereignty, to command in all lawful Domestick Affairs,

fit for a Man to be concern'd in: For the Wife is commanded only, * 6.19 to submit to her own Husband, as is sit and meet in the Lord. And conse∣quently the Husband's command over his Wife, is no farther to be ex∣tended; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is better rendred by sicut convenit, as it is meet, comely, or convenient, than by oportet, as it must be; and therefore is the Husband charged in vers. 19. that he be not bitter against his Wife. For though it be necessary, that the Husband maintain that Authority which God hath given him, because of the Trespass which the Woman committed against her Husband; * 6.20 yet there is no Government in the World which necessarily requires an amicable management so much as this: and therefore the Apostle excellently sets out the nature of the Husband's Authority over the Wife, by the Authority of Christ over the Church, Ephes. 5. 23. For the Husband is the Head of the Wife, even as Christ is Head of the Church. Wherein he doth not diminish the Power of Husbands, but rather advance it, only he would have them learn of him, that is a most gentle Lord, to exercise their Dominion, in comman∣ding, reproving, and counselling after his Example: and not to turn that wholesome Order between Man and Wife into Tyranny and Perse∣cution; as it is too frequently found in many Husbands, to the reproach of their Persons and Authority. And on the other hand, 'tis as dishonou∣rable, and many ways no less pernicious, for the Husband to suffer his Sovereignty to be made of no signification, that his Wife, who ought to be his Subject, becomes his Superior; this is one of the things which the Earth cannot bear, Prov. 30. 21, 22. Either the Power of Government must be kept in its proper Subject, or else not only Families, but King∣doms are laid open to ruin and all perturbations, and in the end to de∣struction. Such Rulers are compared to Women and Children, Isa. 3. 12.

But the Power to Rule, &c. is not all that pertains to the Head of a Family: Such Honours usually infer great Duties; for the Husband is to love, defend, and provide for his Wife, and this as he would do it for himself. Ephes. 5. 28. So ought Men to love their Wives, even as their own Bodies. He that loveth his Wife, loveth himself: for indeed she is a part of himself, They twain shall be one Flesh, vers. 31. And this in the demonstratives of it, is called Honour by the Holy Ghost, 1 Pet. 3. 7. Giving honour unto the Wife, as unto the weaker Vessel. Not to contemn or despise their Wives, because of their weakness, but rather to indulge their infirmities, and to cut off all occasion of offence from them; for it is the property of true Love to forget, and pass by many weaknesses. Thus Christ deals with his Spouse, and thus ought Men to deal with their Yoke∣fellows. For it is an insupportable sorrow, when a Woman hath forsa∣ken all Relations in the World to consort with her Husband, and then finds not his Heart with her; this is called a treacherous dealing, and re∣proved by the Prophet Malachi 2. 14, 15. The Lord hath been witness be∣tween thee and the Wife of thy Youth, against whom thou hast dealt treache∣rously; yet she is thy Companion, and the Wife of thy Covenant. Did he not make one? [when yet (had he intended thou shouldst set thy love upon many) he had the residue of the Spirit, and could have made many Wives for Adam]: But wherefore made he one, and no more? Surely, that he

might seek a Godly Seed, (or an Off-spring to be produced in a chaste and lovely way) and that a Man's Affection should not run out to every lust∣ful Object. Therefore take heed to your Spirit, that none deal treacherously against the Wife of his Youth: For the Lord hateth putting away: And yet he that putteth his Wife out of his Affection, dealeth no better than he that divorceth her. This want of love between Husband and Wife, is a grievous Iniquity, a treasonable Impiety, hateful in the sight of God; and yet it is that which Satan prevails to ensnare Men with, to the pro∣voking the Majesty of Heaven against them, to the evil example of their Families, and to the perdition of their own Souls. God will be aven∣ged on this Generation for this Iniquity. Jer. 5. 7, 8, 9. How shall I pardon thee for this? — every one neigheth after his Neighbours Wife: Shall I not visit for these things, saith the Lord? Shall not my Soul be avenged on such a Nation as this?

The Husband ought, as the Head, to defend and provide for his Wife: God hath given him a capacity many ways above hers, therefore he must bear the greater burthen. When thou seest thy Wife sinking under any pressure of Mind or Body, thou art to bear the burthen; and with thy courage and prudence to strengthen her, and divert her fears and sorrows; for under God she hath none to flee to like thee, to whom she may with safety impart her Troubles of Mind, or Infirmity of Body: Thou there∣fore art required * 6.21 to dwell with her according to knowledg; not as a stranger to her Condition, but as one that best knows how to sympathize with her in all her Temptations or Infirmities, which are common to the weaker Sex. The Christian Man's greatest care, should be to live with his Wife, as a Joint-Heir of the Grace of Life, and therein to help her, lest Satan beguile her of that Inheritance, as he beguiled Eve of an Earthly Para∣dise. In this behalf the Christian Husband is to take care that no Temp∣tation prevail to shut his Mouth from praying for his Wife, and with her also; 1 Pet. 3. 7. As being Heirs together of the Grace of Life, that your Prayers be not hindred.

And for external Things which concern this Life, the Apostle sheweth the care of the Husband to be, in the first place, how he may therein please his Wife, 1 Cor. 7. 33. And as her Judgment was, to bring forth in sorrow; so his Sentence was, in the sweat of his Face to eat Bread; the Lord assigning to Man the Labour of the Field, and to Women a pro∣portionable Travail. And this Decree hath continued in general to this day. The very Infidel takes care for those of his own House, as Paul te∣stifieth, and experience confirmeth; yea, some of them are wiser in their Generation than the Children of Light. Let not then the Christian Husband be worse than an Infidel, as either by indiligence, or profuse and vain expence, to expose his Wife to misery; as the manner of some is in these days, who pretend to Christianity, but know it not, for it teacheth to live Soberly, Righteously, and Godly in this present Life, and to provide things honest in the sight of all Men.

SECT. II. Of the Duty of Christian-Women towards their Husbands.

It is the ornament of any state of Life, for Persons to keep to that place where God hath set them. Women, even Christian-Women, are by the Law of God made Subjects, in reference to their own Husbands Ephes. 5. 24. Therefore as the Church is subject to Christ, so let the Wives be to their own Husbands in everything: And vers. 22. Wives submit your selves to your own Husbands, as unto the Lord; or as unto him whom God hath constituted a Lord over his Wife. And hence it was that Sarah called her Husban'd Lord, not ironically, but submissively, as knowing that state of subjection to which Women were assigned by the Authority of Heaven. Wherefore the Apostle urgeth Christian Women with this notable Example, 1 Pet. 3. 6. Even as Sarah obeyed Abraham, calling him Lord; whose Daughters ye are as long as ye do well.

For the due performance of which dutiful Obedience, there must first be imprinted in the Heart of the Wife, a due remembrance of the cause of her Subjection, which was the deceiving of her Husband, and so ex∣posing him and her self to mortality and misery.

Secondly, She must remember that it was not Man himself, that set up himself as a Ruler or Lord over her, but it was God's own act; she therefore obeyeth God, whilst she obeyeth her Husband according to God's Ordinance: And consequently when she contemneth his just Au∣thority, she sinneth against the Authority of Heaven it self, and doth greatly aggravate the first Transgression. Let not Christian-Women (as those that are strangers to Righteousness) make a mock or sport of their Obedience to their Husbands, lest the Lord punish such careless Wo∣men as will not hear the Voice of the Lord, Isa. 32. 9, 10.

This Obedience of Women to their own Husbands, standeth, first, In faithfulness and constancy of Affection, the strongest motive to all other steps of Obedience: Such a Wife is described by Solomon (called by the name of Lemuel) Prov. 31. 10. to the end; Who can find a vertuous Wo∣man? for her price is far above Rubies. The Heart of her Husband doth safely trust in her, — vers. 26. She openeth her Mouth with Wisdom, and in her Tongue is the Law of Kindness. Yea, She will do her Husband good, and not hurt, all the days of her life. And for the furtherance of this part of their Duty, The Elder Women among Christians, are under some charge and care to teach the young Women to be sober, to love their Hus∣bands, to love their Children, to be discreet, chaste, keepers at home, good, obedient to their own Husbands, that the Word of God be not blasphemed, Tit. 2. 3, 4, 5.

Secondly, It becomes Christian-Women to obey with readiness the just Commands and Directions of their Husbands. For where there is no Commander, there can be no Government among Men; This Autho∣rity therefore of the Husband must be preserved, or else God's Ordinance is made void.

Thirdly, The Wife may not lawfully enter into contention with her Husband in things doubtful, but to give place by silence; That is her Ornament, 1 Pet. 3. even a meek and quiet Spirit. And when▪ever she puts that Garment off, her nakedness appears, and her shame is manifest; for no Subject ought to enter into clamour with his Superior, but must give place till the Matter can be otherwise found out, otherwise there can be no peace, (or else Authority must be violated, even in things which are as probable on the side of the Ruler, as the Subject). So it's necessary between Man and Wife: for if the Husband's Power be not sufficient to forbid Contention about things uncertain, he is but a Cipher in Government, and the Children signifie as much as he. This conten∣tious Spirit, Solomon hath often censured in his Book of Proverbs, * 6.22 com∣paring the contentions of a Wife to a continual dropping; and again, A con∣tinual dropping in a rainy day, and a contentious Woman are alike: and de∣termines positively, That it is better to dwell in the corner of the House top, than with a brawling Woman in a wide House: And maketh it the Character of a foolish Woman to be loud or clamorous. How greatly then are all good Women bound to watch against that ill custom of brawling in their Fami∣lies, contending with their Husbands, and oftentimes for they scarce know what: and let them remember, that though their Husbands be in the mistake, yet they are the Superiors, and are therefore reverently to be treated; for thus did Holy Women who trusted in God, adorn themselves with a meek and quiet Spirit. But how could they be exhorted to be meek and quiet, if they took not occasion to be otherwise, or at least if they did not refuse to stir up strife and contention. Now the Wife is expresly com∣manded to reverence her Husband, Ephes. 5. 33. Nevertheless let every one of you in particular, so love his Wife even as himself; and the Wife see that she reverence her Husband. How then shall you be able to behold the light of this Text, when you dishonour your Husbands, as it is the man∣ner of many in this our Nation, if they know any infirmity in their Hus∣band, that is the subject of their Discourse. Against which ill custom, It becomes Women professing Godliness to give their Testimony, by Word, and by better Examples. And as an inducement or farther mo∣tive to do their Duties in their subject-walking towards their Husbands, not only to the good, but to the froward also, (for too many such there be) I will commend to their consideration, the behaviour of vertuous Monica the Mother of Augustine, which himself hath thus recorded.* 6.23

When she proved marriageable, she was bestowed upon a Husband, whom she was as serviceable unto as to her Lord, endeavouring thereby to win him to thee, [meaning to the Lord, and then setting down the high pro∣vocation which she had by his uncleanness, and with what patience she bore it]. He adds, That he was of a very hot and cholerick Nature. But (saith he) She knew well enough that a Husband in choler is not to be contra∣dicted; not in Deed only, but not so much as in Word. But so soon as he was grown calm, that she saw her opportunity▪ would she render him an ac∣count of her Actions, if so be he had been offended upon too sleight occasion. Then Augustine goes on to tell how she counselled those Women that would complain of their Husbands hard dealings, and shew the signs

thereof, for they were Heathens: Her words were these; From the time you first heard these Table-Laws which they call Matrimonial, you should account them as Evidences whereby your selves were Subjects; and that therefore being always mindful of that estate and condition, you should not pride up your selves against your Husbands, nor to be too free of your Tongues.

Let Christian-Women not despise to imitate every worthy Example, and among the rest this of Monica, that so those who will not be won by the Word, may be won by the good Conversations of their Wives, coupled with such a reverend fear of offending their Husbands, that they being engaged by your Vertues, may thence conclude with Solomon, Prov. 31. 30. Favour is deceitful, and Beauty is vain; but a Woman that feareth the Lord she shall be praised.

SECT. III. Of Family-Devotion, and the Government of Children and Servants.

Family-Devotion is a Subject of some difficulty, in reference to what is necessarily the Method and Quantity thereof. But the necessity of the thing cannot be doubted, when we hear the Parents required to bring up their Children in the nurture and admonition of the Lord, Ephes. 5. 4. And also a severe Judgment denounced against the Families which call not upon the Name of the Lord, Jer. 10. 25. as well as against the Heathen which know not God. Yea, All Kingdoms which call not upon the Name of the Lord, are under the like comination, Psal. 79. 6. From whence we conclude the Universality of this Duty, and so to each particular Fa∣mily.

Family-Devotion may be considered in these two things, Prayer with Thanksgiving, and Admonition with Instruction; and these things to be performed, either in a constant course, or occasionally. Our Saviour encourageth to diligence in the Duty, Luke 18. 1. And Paul seems to bring it to a Family-Exercise, Col. 4. 1, 2. Yet I find no positive di∣rection that it ought to be the Exercise of a Family every day; though doubtless, where Families are so composed, as to attend Religiously upon such a constant Devotion, it is a very lovely and blessed thing, and comes the nearest to these general Rules; Continue in Prayer, and watch in the same with Thanksgiving: Pray always, in every thing give Thanks; for this is the Will of God in Christ Jesus concerning you.

For Examples we find them various. In the old World we find that Cain and Abel did sacrifice to the Lord, Gen. 4. 4. And that in Seth's time, Men began to call upon the Name of the Lord, Gen. 4. 26. But of their daily Devotion there is no account given in all that is said of the old World; only this we may gather, that Religion did flourish in the old World for a time; because the Sin charged upon those in the latter end of that Dispensation, is, that they had corrupted the way of the Lord, Gen. 6. which implies, That the way of the Lord had been known and observed in the Times precedent. What manner of Devotion Noah observed after the Flood, is not signified in respect of his daily Exercise; only we find

that he offered Sacrifice when he came out of the Ark, Gen. 8. 20. The like we find in Abraham, who upon occasion did offer Sacrifices to the Lord; and it appears his Son Isaac when a Youth understood that way of serving the Lord, Gen. 22. 7. And Isaac spake to Abraham, and said, My Father, — Behold the Fire and the Wood, but where is the Lamb for a Burnt-Offering? But what Devotion, in respect of daily Performances was used by this Man of God, I find not; for those Solemnities of sacri∣ficing after this manner, was in all likelihood done only upon special occasions. And the same appears from Job 1. 5. That Moses gave any pre∣cise order to Israel concerning Family-Devotion, is not very clear, un∣less perhaps we may gather it from Deut. 6. 7. And these words, which I command thee this day, shall be in thy Heart, and thou shalt teach them dili∣gently unto thy Children. The Example of David and Daniel is more ex∣press, Psal. 55. 17. Evening and Morning, and at Noon will I pray. Dan. 6. 10. He kneeled upon his Knees three times a day, and prayed and gave thanks before his God.

In the New Testament no precise Order is set down for Family-Devoti∣on; yet we have seen the general Rules there given concerning that Du∣ty, shew that it ought to be frequent; and so doth the Prayer which our Lord hath taught us, Mat. 6. 9. We conclude then from these conside∣rations, That it becomes all Christian-Families to devote themselves to God by solemn Prayer, with as much frequency as they can; and though they are left at liberty as to the Days, or Hours, yet let us not use this Liberty as an occasion to the Flesh, as I fear many do, to the total neglect of this Christian-Devotion, or Family-Religion; which is a part of that Religion which all Mankind owes to God. Let not then the Families of Christians be strangers to the Sacrifices of the Law of Na∣ture, established by the Gospel, which is the Fruit of our Lips, even Prayer and Praises, or giving Thanks to his Name, who is worthy to be praised, and that continually; and as often as we can, let us do it with that freedom of Spirit, that it may not be a matter of constraint, but a free-will Offering.

* 6.24 Chrysostom upon these words, Ephes. 6. Pray always, &c. hath these words, Do not divide the day into several times; for hear what he saith, Come unto God at all times, for the Scripture saith, Pray without intermis∣sion. And surely it is not the setting sometimes an hour apart, that will answer the Mind of God, unless the Heart be devoted to God at all times: Yet these Opportunities are needful divers ways, and especially for the Instruction of Youth, who are to be brought up in the Nurture and Admonition of the Lord, And part of this Nurture must needs be solemn Prayer, because Admonition of the Lord, comprehends all that Instruction concerning the Knowledg of God, which we are capable to minister unto them. And beside, it is as meet they be taught to pray to God, as any Duty whatsoever, because all Mankind owe that obedience to God, as a common Father to them all, in whom they live, move, and have their being; though perhaps they cannot as yet call him Father upon a Chri∣stian account, yet he is their Father in the common acts of his Providence; he is the God of the Spirits of all Flesh, and they are * 6.25 all the Off-spring of

God; And from that Relation which they have to him as his Creatures, and as having a dependance upon him, (for without him they cannot sub∣sist) they stand obliged to worship him, by calling upon his Name. And hence I conceive it's meet for Christians to teach Youth the Lord's Prayer, so they teach them the different Relation Men have to God as his Creatures, and as Christians; that so being taught to fear God whilst in a state of Nature, they may be fitted to be incorporated with the Church in a state of Grace. Prov. 22. 6. Train up a Child in the way he should go, and when he is old he will not depart from it.

Now for the better Instruction of Children and Servants in Christian-Families, it is very needful that the Charge given to Israel be observed by all Masters of Families; namely, To talk of the Sacred Scriptures at all convenient times, whether we sit in our House, go out, or come in, or travel upon the way; very good it is still to have in our eye the Duties we owe to our Sovereign Lord, and to admonish those under our charge, of the danger of Sin, the Justice of God, and his Wrath which is revealed from Heaven against all Unrighteousness of Men; and his Grace and Faithfulness, in rewarding those that fear him: And above all, to set good Patterns be∣fore our Children and Servants, and to hate to give them evil words, of to call them out of their Names, a very ill custom of the Tongue; which as the Scripture saith, is a World of Iniquity, for the Tongue being so let loose, the Fire of Hell is kindled, and then the end must needs be la∣mentable. Now let Christians exercise themselves in the Law of the Lord, and it will, through his Grace, prevent evil speaking. Wherewith∣al shall a young Man cleanse his way? even by taking heed thereto according to the Word of the Lord, Psal. 119. 9. Let Masters of Families then cause the Scriptures to be read in their Houses, and let them thus far be∣come Doctors, as to put their Servants and Children in mind of such things as God hath enlightned them in. God made his Will known to Abraham, and the rather, for that he knew he would teach his Children what God taught him; and herein he is a good Example to all Godly Pa∣rents. And as we have an express charge, to bring up those under out charge in the Admonition of the Lord, so we find the Ancient Christi∣ans pressing the same thing.

Chrysostome, in Gen. 1. Hom. 8. I desire most earnestly, and do pray, that ye may be all in the Order of Doctors, and not only to be hearers of our words. And in Gen. 2. Hom. 10. He adviseth his Hearers, when they came home, to impart what they had heard declared by the Preacher; and also to take the Bible, and to deal Spiritual Meat to the Soul, after Dinner and Supper, &c. Yea, he sharply rebuketh also this gross neglect of exercising themselves in Heavenly Matters, in his 2 Hom. on Matth. 1. Tom. 1. And reprehends those particularly that plead the Incumbrancet of this Life, in excuse of such negligence.

And as the greatest motive to stir up Christian Parents and Masters to seek, by all due means, the conversion of their Children and Servants; Let them consider them, as the price of the precious Blood of the com∣mon Saviour; and that if their Children and Servants perish for want of Instruction, it will be required at their hands, whilst they had the means

and opportunity to instruct them, and yet would not. To him that know∣eth to do good, and doth it not, to him it is sin, James 4. 17. Beware al∣so of casting stumbling-blocks before Children or Servants, either by pro∣voking them through too much severity, or by with-holding what is right or belonging to them, in Meat, Drink, Rest, Wages, and all due In∣couragements; for we are also Servants and Children to our Heavenly Fa∣ther and Master, from whom we have need of forbearance and compassi∣on, and therefore should learn, by our own Infirmities, how to exercise kindness towards those that are under us. Col. 4. 1. Masters, give unto your Servants that which is just and equal, knowing that ye also have a Ma∣ster in Heaven. Fathers, provoke not your Children to indignation, lest they be discouraged, Col. 3. 21. for we are all of one Mould, and have our successive turns in these differing states of Life, wherein we must not therefore be tyrannical, but study to leave good Presidents to those that succeed.

SECT. IV. Of the Duty of Children toward their Parents.

1. Here Children cannot have a better Instructer than God himself, who in the first Command, Exod. 20. hath provided, next to his own honour and service, that Children give the obedience and honour which is due to Parents; Honour thy Father and Mother, that thy days may be long in the Land which the Lord thy God giveth thee. The promise of Life here, upon Obedience, supposeth, or clearly inferreth the punishment of Death, to be the Portion of those that dishonour their Father or Mo∣ther: And so by the Judicial Law it was to be accordingly inflicted, Deut. 21. 18, 19, 20. — This our Son is stubborn and rebellious, he will not obey our Voice, he is a Glutton and a Drunkard. And all the Men shall stone him with stones that he die. Thus is the fierce anger of God revealed from Heaven, against those who are disobedient to Parents: Yea, they are ranked with the greatest Offenders, 2 Tim. 3. 3. And therefore let all Children beware, lest they incur the Indignation of the Lord, by set∣ting light by Father or Mother; but contrariwise, let them study their Obe∣dience, which lieth in these Particulars.

1. In having a reverend esteem of them, and behaviour towards them: for if the Heart be rightly framed, all shews of Reverence will prove hy∣pocrisie and vanity. Irreverence to Parents is a great Sin, For he that curses his Father, ought to die by the Law of God, Levit. 20. 9. Now this irreverent Speech, proceeds from an irreverent Heart: for where the Child hath his Parents in high estimation, he will not think of any exe∣cration concerning them. Contempt of Parents is compared to contempt of God himself. Isa. 45. 9, 10. Wo to him that striveth with his Maker, — Shall the Clay say to him that fashioneth it, What makest thou? Wo to him that saith unto his Father, What begettest thou? or to the Woman, What hast thou brought forth? Speeches of contempt towards Parents are in any case to be avoided, as a thing hateful to God. Ezek. 22. 7. In thee

have they set light by Father and Mother: And for this, with other crying Sins, the Lord threatens them with destruction, as vers. 20. And for a reverent behaviour, let all Children learn of Solomon, who though a King, sitting upon his Throne, yet remembred he his Duty; and dutiful beha∣viour to his Mother; and therefore when she came into his presence, 'tis said, * 6.26 The King rose up to meet her, and bowed himself unto her, and sat down on his Throne, and caused a Seat to be set for the King's Mother, and she sat on his right hand.

2. The next step to honour our Parents, is Actual Obedience, which the Apostle gives as the meaning of the fifth Command, Ephes. 6. 1, 2, 3. It is not lawful then for Children to dispute the just Commands of their Parents, this reflects dishonour upon the Parents, as not sit to govern; and thus the order which God hath setled among Men, is violated. Great is the Authority which God hath given Parents over their Children, in refe∣rence to the things of this Life: Christ himself was subject to his Pa∣rents* 6.27, probably did work of his Fathers Calling, for he is called a Car∣penter† 6.28. In the case of Marriage, Children are not their own; for, Numb. 30. 6. Though a Man's Daughter do make a Promise or Vow, (yea, though it be to the Lord) the Father hath power to disallow it, or make it void: So that Obedience to Parents is no other than a Divine Law, and not only a Politick or Civil Constitution; for all acts of Obe∣dience required by Parents of their Children, are to be measured by the Will of God. Children obey your Parents in the Lord, for this is right; and all such Obedience is a comfort to Parents, and an Ornament to Chil∣dren, Prov. 1. 8, 9.

The third step to honour our Parents sincerely, is to shew them kind∣ness, to help them as their need requires: Our Saviour insisteth upn this as the fulfilling God's Command, to honour our Parents; * 6.29 and there is no ground to doubt but he hath a reverend Mind, and an obedient Ear to∣wards his Parents, who will faithfully care for them and nourish them; this our Apostle terms a requiting our Parents well, Col. 3. 20. Yea, this is a thing very acceptable to God.

SECT. V. Of the Duty of Servants to their Masters.

Servants, and particularly Servants in Christian Families, and being of the same Brotherhood with their Masters, are strictly required, by Go∣spel Rules, to count their own Masters worthy of all honour, 1 Pet. 2. 18. And to do this sincerely, several things must be considered.

1. That God himself hath constituted humane Society in such Me∣thods, as that some must be Superiors, and others Inferiors, for the mu∣tual help of each other: All cannot be Princes, some must be Subjects. Without Government all would be in confusion in the Republick; and the same may be said as truly of every Family. Wherefore the Servant must not say in his heart, Lord, why hast thou made me thus? or, Why hast thou set such a Man in an higher state of Life than I? But contrary∣wise,

thou must learn to observe Paul's rule, what state soever thou art in, therewith to be content.

2. That the way to be accepted of God, is not by being weary of the place where he hath set us, (be it higher or lower) but by being faithful in our places; for it is written, for the comfort of Servants, That what good thing soever any Man doth, the same shall he receive of the Lord, whe∣ther he be bound or free, Ephes. 6. 8.

And, 3. Servants ought to consider, That in God's own time he will either bring them to a more honourable state of Life, or put a period to their Service, which is (as it were) but for a moment.

Next to these Considerations, take a few Directions. And,

1. That you who are Servants, and especially Christian-Servants, do always labour to have true affection to your Superiors; for otherwise you will not make your Master's Business your own. And doubtless, as Love is the fulfilling of the Law to our Neighbour or Brother, so in a great mea∣sure it is the fulfilling of the Law of the Servant to his Master; because it will induce the Servant to do all things to the greatest content and ad∣vantage of his Master.

2. Let all good Servants nourish a Principle of fear and reverence to∣wards their Masters: without this Men are not sit to be Servants in a Fami∣ly; the want of this temper makes Servants imperious and careless. Hence the Apostle, * 6.30 Servants, be obedient to your own Masters according to the Flesh, with fear and trembling. For even in services of this kind, we do in the first place serve Christ, Col. 3. 24. whose Doctrine hath established this order of Life, and enjoyned his Followers to be the most exact obser∣vers of these Duties respectively.

3. Faithfulness in a Servant is a necessary Qualification, without which a Man is rob'd and spoil'd in his outward Affairs, insensibly, from day to day. For whether the Servant be given to purloin his Masters Goods, or to waste them extravagantly in any case; or to be idle, to spend his time unprofitably, in all these courses he is a continual robber of his Master, and God will certainly be the avenger of all such wrongs: for he that doth these things, is in some sort worse than a Thief upon the High-way, for in such an one Men put no trust; but must of necessity trust to their Servants, and oft-times to leave all they have, in a great measure, in their hands. This robbery done by Servants, is called purloining, Tit. 2. 10. and opposed to good fidelity; which fidelity should be in all Servants, espe∣cially Christian-Servants; and being found there, it is said to adorn the Doctrine of God our Saviour.

4. Servants must be obedient to their own Masters, and labour therein to please them well in all things, i. e. all their lawful Commands: for a Servant to dispute his Master in any just Command, is evil, and forbid∣den by the Apostle, Tit. 2. 10. Not contradicting or answering again. The Directions or Exhortations of the Holy Ghost concerning the Duties of Servants, are very pathetical in the nature and manner of expression. As Col. 3. 22, 23, 24. where Servants Obedience to their Masters, is re∣quired to be done with singleness of heart as to the Lord, and not to Men, knowing that of the Lord they receive the reward of Inheritance, for they

serve the Lord Christ. And he that doth wrong, shall receive for the wrong which he hath done; and there is no respect of Persons. And again, Eph. 6. 5, 6, 7, 8. where Obedience from Servants is required to be attended with fear and trembling, singleness of Heart, as unto Christ; not with Eye-service as Men-pleasers, but as the Servants of Christ, doing the Will of God from the Heart, with good Will, doing service as to the Lord, and not to Men. And again, 1 Pet. 2. 18. Servants, be subject to your Masters with all fear, not only to the good and gentle, but also to the froward; for this is thank∣worthy, if a Man for Conscience towards God endure grief, suffering wrong∣fully. And here Christian-Servants, in unconverted Families, may be especially intended; and hence they must learn, That though they are Christ's Free-men, yet they are not disobliged from their Masters according to the Flesh, (as the Apostle speaks) but must now be content, not only to do their Service as afore-time, but must learn to suffer in such Fami∣lies for Christ's sake, some wrongs which else they might avoid; but be∣ing on that account, they must take it patiently.

5. There is a great Evil under the Sun, That some Persons when they become Christians, think themselves less obliged to Humility, in giving reverence to their Masters who are Christians, than they were before; and so do often carry themselves carelesly and dishonourably in their pla∣ces, contrary to that plain direction of the Apostle, 1 Tim. 6. 2. And they that have believing Masters, let them not despise them, because they are Brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit: These things teach and exhort. For Christianity is the greatest preserver of all Moral Duties that may be; yea, of every thing that is lovely, honest, of good report, or that hath any Vertue or Praise in it.

6. In all this we do not put any bar against a Christian-Servant, for discharging any Christian Duty in things religious towards his Believing Master. He may put his Master in mind of his indiscretion, if he find him err upon that account, or perhaps in things pertaining to his Do∣mestick Affairs. But then he must not come short of that civility which appears even among such as know not God. 2 Kings 5. 13. Here the Servant perceives how his Master acted imprudently, and undertakes to minister good counsel to him; but then he doth it as being mindful of his Masters Dignity, and his own inferior Capacity: My Father (saith he) if the Prophet had bid thee do some great thing, wouldst thou not have done, it? how much rather then, when he saith unto thee, Wash and be clean? Let all Christian Servants by this, learn civility and gentleness in their Expressions to their Superiors, that the Name of God and his Doctrine be not blasphemed; for it is the manner of Men, when they see failings of that nature in Christians, to reflect presently upon their Profession, with, Is this your Religion?

Finally; Let all Christian-Servants beware of disclosing the secrets of the Families where they dwell, (whether they have believing Masters or not): it is unlikely but some Infirmities will be found in the best of Men, and their lawful Concerns may require secresie. When the Apostle gives general Rules against tatling, 1 Tim. 5. 13. or against being busie∣bodies

in other Mens Matters, 2 Thess. 3. 11. Against whispering, back∣biting; and expresly forbids all Christians to speak evil of any Man, Tit. 3. 2, 3, 4. How greatly doth it concern Servants to avoid these things, with respect to the Families where God hath placed them? It is an evil custom among some Servants, when they meet together, to deride and vilifie their Masters; when if they were faithful, they would suffer no Indignities to be cast upon their Superiors; which lawfully they may avoid, or make Apologies against. And let me advise all Christian-Servants, to be much with God by Prayer in secret, that they may be kept from the Temptations which attend that state of Life. We are apt to be impatient of Servitude. And let them beware of discomposing the Families where they are for Holy Duties. A cross and intractable dispo∣sition in a Servant, stops the mouth of a Master sometimes, when he would, as a Christian, communicate good counsel to his Family; and thus one evil Member injures the whole House.

CHAP. XIII. Whether a Jew being converted to the Christian Faith, is still bound to keep the Law, namely Circumcision, the Offering of Sacrifices, and all other Rites and Ceremonies, according to the Law of Moses? Being the eleventh Case of Conscience.

SECT. I.

IT is supposed by some, that there is scarce any thing a greater obstru∣ction to the conversion of the Jews than this, That they are bound to forsake the Law of Moses, in the Rites and Ceremonies of it, when they become Christians: And not only so, but the same do also question, whe∣ther the Gospel do indeed annul the Law of Ceremonies, with respect to the Jews to whom it was given.

To this we say, Where-ever the Gospel is truly received, the * 6.31 Law, as aforesaid, must needs vanish away. Yea, it is made void de jure, by virtue of the Life, Death, Resurrection, and Glorification of the Son of God. For he came to fulfil the Law, not to destroy it, as a thing not worthy his observation; but to fulfil it, as he fulfilled the Prophecies which went before of him; which from the time of their accomplishment, serve for no farther use, than as the same may be alledged, to shew how they were fulfilled by him. And thus he is the end of the Law for Righteous∣ness to EVERY ONE that believeth, even to the Jew, as well as to the Gentile.

1. This will appear from Rom. 7. 1, to 7. where first the Apostle di∣rects his Speech to such as knew the Law. Secondly, Shews that the Law, which had been given to the Jews, was of the nature of the Law, by

which a Woman is bound to her Husband, so long only as her Husband liveth, during which time she may not be married to another, without being called an Adulteress. * 6.32 But if her Husband be dead, she is free from that Law; so that she is no Adulteress, though she be married to another Man. All which is applyed to the liberty which Men had from the Law by Christ Jesus. Vers. 4. Wherefore my Brethren, ye also are become dead to the Law by the Body of Christ; that ye should be married to another, even to him who is raised from the dead, that ye should bring forth Fruit unto God. * 6.33 And vers. 6. But now being delivered from the Law, that being dead wherein we were held, that we should serve in newness of Spirit, and not in the old∣ness of the Letter. So that unless a Woman may lawfully have two Hus∣bands at the same time, no converted Jew can observe the Law of Cere∣monies, and worship Christ according to the Gospel at the same time. Now the first being no way lawful, the second cannot be asserted to be lawful, without contradicting the Apostle, or making him to argue unin∣telligibly. For thus (or to this effect) he further reasons; If none can (according to Law) both worship God according to the oldness of the Letter, and in newness of Spirit: then none of you, Brethren (which know the Law) can worship God by keeping the Law of Ceremonies, and in the observation of the Gospel: But none can do the former, there∣fore you cannot do the latter. For, as the death of the Testator gave force or life to his last Will and Testament; even so it remains that all former Testaments, distinct from the last, were made void; among which certainly the Law of Ceremonies at least was included and annulled. Heb. 7. 18, 19. There is verily a disannulling of the Commandment going before, for the weakness and unprofitableness thereof. For the Law made no∣thing perfect, but the bringing in of a better hope did. * 6.34 And again, In that he said, a New Covenant, he hath made the first Old. Now that which de∣cayeth and waxeth Old, is ready to vanish away, Heb. 8. 13. And these things are the more remarkable to the point in hand, because they were written and sent to the Jews for their instruction (purposely) about the abrogation of the Law, and its Sacrifices.

SECT. II. Legal Sacrifices are ceased, therefore the whole of the Mosaical Ceremo∣nies are ceased.

To argue from so noble a part of those Ceremonies, as the Sacrifices were, to the abrogation of the whole, is a cogent demonstration. Now, that the Sacrifices of the Law, and among the rest the Passover, is abroga∣ted, where the Gospel is received, is evident; because Christ was evidently typed out by the Paschal Lamb; * 6.35 1 Cor. 5. 7. Christ our Passover is sacri∣ficed for us. When he saith, Christ OUR Passover, he certainly ex∣cludes the sacrificing of any other Passover in the Christian Churches; and it is evident, that he writes his Epistles to the believing Jews, as well as to the believing Gentiles. Rom. 7. 1. I speak to you that know the Law; 1 Cor. 1. 2. To all that in every place call upon the Name of the Lord.

In the Epistle to the Hebrews, we have so full an account of the abroga∣tion of Legal Sacrifices and Priesthood, as it's hard to speak more fully to any thing, than the Apostle speaks to this very Point. For first he shews, * 6.36 that the Law had a shadow of good-things to come; not that it hath now a shadow, because the good things are now come; and therefore he tells us plainly, that these Gifts and Offerings were * 6.37 a Figure for the time then present: not for the time now present, * 6.38 but till the time of Reformati∣on, which is the time of the Gospel, and Christ's more perfect Taberna∣cle and Priesthood, as vers. 11, 24. And when 'tis said, * 6.39 that those Sa∣crifices could not make the comers thereunto perfect; for then would they not have ceased. Doth he not plainly tell us, they are now ceased, because of their weakness or deficiency? Nor could they be said to have ceased among the believing Gentiles, for they were never given to them, but among the believing Jews must be their cessation, because they were they to whom only they were given. And when Christ cometh into the World, God refuseth to take pleasure in Burnt-Offerings or Sacrifices for Sin. And declared, that he speaks of those very Sacrifices which were offered by the Law. And then came Christ to take them away. * 6.40 Then said he, Lo, I come (in the Volumn of the Book it is written of me) to do thy Will, O God. He taketh away the first, that he may establish the second. Surely nothing ever was, or can be, more expresly repealed, than the Legal Sacrifices and Offerings are in this place.

The Holy Ghost having thus shewed the abolition of these Sacrifices of the Law, shews it further by the absolute sufficiency of Christ's Sacri∣fice, saying, * 6.41 This Man after he had offered one Sacrifice for Sins, for ever: Mark! He offered one Sacrifice for Sins for ever, meaning, that thence∣forth there ought to be no more, nor any other Offering for Sin; and this done, he sat down on the right hand of God: Which we have again confir∣med, * 6.42 For by one Offering he hath perfected for ever them that are sanctified. And then further shews, that this is the very same Covenant which God promised to make with the Jews, even then, when he would put his Laws in their Hearts, and their Iniquities he would remember no more. Not that he would put the Law of Sin-Offerings in their Hearts, for he expresly saith, Now where remission of these is, (namely, where remission of Sin and Iniquity is) there is no more Offering for Sin. So that it is to impeach the sanctifying Virtue of Christ's Offering, for any Believer to offer any other Sacrifice for Sin; for it is certain, there remains no more Sacrifice for Sin, Christ having fulfilled all the Will of God in that respect; and therefore it is said, * 6.43 By that Will we are sanctified, by the offering up of Christ once for all.

And hereupon the Apostle exhorts the Jews, To draw near with a true Heart in full assurance of Faith; not to enter into the Holy Places made with hands, into which the Blood of Bulls and Goats gave entrance, but into the Holiest of all, into which Christ is entred, even into Heaven it self: Heb. 6. 19, 20. For Christ is not entred into the Holy Places made with hands, but into Heaven it self; there, and now, to appear in the pre∣sence of God for us. * 6.44 This is the new and living way which he hath consecra∣ted, for the Jews as well as for the Gentiles, through the Vail, that is to

say, his Flesh. The Jews therefore must not think to go to God by the old and dead way, for so the Law was said to be, Rom. 7. that being dead wherein we were held; and in that he saith, a New Covenant, he hath made the first Old. But having an High-Priest (not High Priests) over the House of God, (not Houses) as if the Jews were to be a Church still of a Legal Form, and the Gentiles of an Evangelical; but as having one High Priest, and being one Church; and as having, according to God's Promise, one Heart, and one Way; let us draw near, &c. having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure Water; Let us hold fast the profession of our Faith without wavering. And very remarkable is that passage, Heb. 13. 10. We have an Altar whereof they have no right to eat, which serve the Tabernacle. What can be more plain than this, i. e. He, to wit, a Jew, that would yet addict himself to the Service of the Tabernacle, thereby did cut himself short of any right to the Sacrifice offered by Christ our High Priest. They have no right to eat of our Altar, saith the Apostle.

SECT. III. Sheweth briefly the Abrogation of Circumcision; and therein the Abroga∣tion of the whole Law of Ceremonies is further evinced.

It must be granted, That the Apostles (and especially Paul) met with great difficulties in the case of Circumcision, and keeping of the Law. And there is no doubt but that great care was taken, that the Jews might not suddenly be run upon in that case; as that Speech, Acts 21. 20. doth plainly shew, Thou seest, Brother, how many thousands of Jews there are, which believe, and they are all zealous of the Law: They do not say, and we are zealous of the Law; no, they make it not their own case, but their care was for the many thousands, whose zeal to the Law would certainly quarrel Paul, unless some expedient could be found to take off the prejudice which they had against him, by the report which they had heard, that he should teach the Jews which were among the Gentiles, that they ought to forsake Moses, &c. Now this Report was not wholly true, (nor perhaps any truth at all in it) for it is evident, that as yet he did comply with the weakness of the Jews, and therefore did be circumcise Timothy, Acts 16. 1, 2, 3. not because he thought the Law must be observed, but because of the Jews which were in those places: So careful was he to cut off occasion from the Jews, that for their sake he would bear with that, which was not necessary to be done. Howbeit, when he saw this temporizing about the Law was of no good consequence, but that the Judaizers began to disturb the peace of most of the Churches about it; yea, to awe, as it were, the very chief Apostles, Gal. 2. 11, 12, 13, 14, 15. Then Paul bestirs himself after another manner, and asserts the abrogation of Circumcision, upon the grounds whereby it was meet it should come to its end; * 6.45 and for this very cause was he persecuted more than the rest of the Apostles: But there had been no reason for this, had he only taught that the believing Gentiles ought not to be circumcised; for all the Apostles took courage to determine that case together with Paul himself, Act. 15. 22, 23.

But the grounds upon which Paul now preacheth down Circumcision, are such as free the Jews from the Yoke, as well as prevent the Gen∣tiles from coming under the Yoke. * 6.46 I testifie (saith he) again to every Man that is Circumcised, that he is a Debtor to the whole Law. Now if this was a good reason, why the Gentiles should not be circumcised, because it would make them Debtors beyond their Abilities to pay: Why may not this also be as good a reason, why the Jews should not be circumcised, seeing they could no more keep the Law than the Believing Gentiles? No, no, Peter had given a fair hint, to how little purpose it was for the Jews to be such Zealots for the Law, when he call'd it a Yoke, which nei∣they nor their Fathers were able to bear; and also call'd it, * 6.47 A tempting God to put the Yoke upon the Necks of the Disciples, who from among the Gentiles had turned to God; assuring the whole Assembly, * 6.48 That by the Grace of God they should be saved even as the Jews; where he that will, may easily see a notable Foundation laid to draw off the Jews from Le∣gal Observances.

Again, Gal. 5. 1. when Paul saith, Stand fast therefore in the liberty wherewith Christ hath made us free, and be not intangled again in the Yoke of Bondage; Doth he not propound one self-same freedom both to Jew and Gentile? Or if he speak of either more especially, then he must be under∣stood of the Jews, for they were most under that Yoke whereof he speaks, and were more inclinable to be still going back to it: and indeed they are particularly spoken to in some parts of this Epistle, as Gal. 3. 24. Wherefore the Law was our School-master to bring us to Christ. This could not be said of the Gentiles, who were without the Law: but Paul speaks of himself and the Jews more especially, in these words, The Law was our School-master, &c. And of them it might truly be said, Gal. 3. 23. Before Faith came, we were kept under the Law; and therefore of them it must as truly be said, When Faith is come, we are no longer under that School-master, vers. 25. Again, when he speaks of the former state of those believing Gentiles in Galatia, he does not include himself with them. Gal. 4. 8, to 17. Howbeit, when ye knew not God, ye did service to them, &c. but after ye have known God, how turn ye again, &c. But in the same Chapter, when he speaks more particularly to the Jews, then he includes himself with them in reference to their former state, as vers. 3. even so we, when we were Children, were in bondage to the Elements of the World. And hence it appears, this Epistle was written for the instru∣ction of believing Jews, as well as for the believing Gentiles; and in∣deed as they are Christians, all distinctions of Jew and Gentile vanish. And therefore the Jewish Religion, according to the Law, cannot remain; for if it do, it must needs make a perpetual difference between the Jewish Church Christian, and the Gentile; insomuch as it would be improbable that they could communicate together: for whilst the Jew keeps the seventh Day, the Gentile works upon it. The Jewish Christian he is slaying Beasts, offering Sacrifice, circumcising Infants, burning In∣cense, blowing upon Trumpets, sounding of Cymbals; with a multitude of like Ceremonies; about all which the Gentile Christian is unconcern'd. Now God is not the Author of Confusion in any Churches of the Saints;

and it is certain, the believing Jew and Gentile may, and ought to com∣municate together; for Paul did so, he brake Bread with them: and Peter that first converted them, must not be supposed to deny communion with them. We conclude then, that the Law of Ceremonies, or the Law as it was the first Covenant in contra-distinction to the Gospel, is taken away by Christ, and the Christian Jew not bound to keep it.

• 1. Because it was necessary the first Covenant should be taken away, that the second might be established.
• 2. Because it was not lawful for the Church, to be married according to the Law of Christ, till the Bond of Moses was dissolved.
• 3. Because the Law was a Yoke too heavy for the Jews to bear, it was therefore necessary they should be eased of that Burthen.
• 4. Because, If it be not taken away, their Yoke and Burthen is made hea∣vier by Christ, who commands all Christians to take his Yoke upon them. Which though it be easie in comparison to the Law, yet being added to the Yoke of the Law, it must needs make it more ponderous.
• 5. Because the reason why the believing Gentile shall not be circumcised, is as cogent why the Jew which believeth, should not be circumcised, viz. Because it makes the Circumcised a Debtor beyond his ability to pay; even to keep the whole Law.
• 6. Because the believing Jew hath as full remission of Sin, by Christ's Of∣fering once made for Sin. It's therefore as unreasonable, that the Jew should offer for Sin, as it is for the Gentile. Seeing where remission of Sins is received through Christ, there is no more Offering for Sin.

Wherefore we shall close up this Chapter with the words of the Apo∣stle, Gal. 3. 27, 28, 29. For as many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither Bond nor Free, there is neither Male nor Female; FOR YE ARE ALL ONE IN CHRIST JESUS. And if ye be CHRIST's, then are ye ABRAHAM's SEED, and Heirs according to the PROMISE.

CHAP. XIV. Of the Government of the Tongue. Being the Twelfth Case of Conscience.

SECT. I.

WHen we are expresly told, That if any Man seem to be Religious, and bridleth not his Tongue, but deceiveth his own Heart, this Mans Religion is vain, Jam. 1. 26. We are greatly admonished thereby, to set a diligent watch over that unruly Member, which is the Instrument of the Heart, to express the evil things therein conceived; for out of the abun∣dance of the Heart the Mouth speaketh, Luke 6. 45. It is true, the Scrip∣ture sometimes calls the Tongue a Mans Glory, Psal. 16. 9. & 57. 8. And so it is when ordered by a wise and pious Heart. But as every Man hath his Imperfections, the Tongue will be ready to vent them, if not bridled by the Rules of Truth, Reason, and common Civility. And for some help in this case, we shall here propose a few Directions briefly. And,

1. That we be much with God by Prayer, for a wise and sanctified Heart; for without this there can be no due regulation of the Tongue. It is our Saviour's Rule, Either make the Tree good, and the Fruit good; or the Tree corrupt, and the Fruit corrupt, Luke 6. 45. And truly if it were possible to fill our Mouths with all the good words and fair speeches that may be, and yet retain corrupt Hearts. It would not by any means be profitable unto us. The Tongue is but the Index of Deceit or Hy∣pocrisie, Rom. 16. 18. He then that ordereth the Tongue aright, is he that first speaketh the Truth in his Heart, Psal. 15. 2. And to do this, there is no way better than to beg of God both a wise and an holy Heart. The first was Solomon's request, 1 Kings 3. 10. Give therefore thy Servant an understanding Heart. The second was David's, Psal. 119. 80. Let my Heart be sound in thy Statutes, that I be not ashamed. And thus earnestly seeking the Lord in this behalf, thou shalt have the Peti∣tion which thou hast desired, Psal. 69. 32. Your Heart shall live that seek God. The Heart being thus made alive and sound, is the Life of the Flesh; and this Wisdom coming from Above, will teach thee to rule thy Tongue, which no Man can tame, but as directed and assisted by the Grace of God; for the preparation of the Heart in Man, and the Answer of the Tongue, is from the Lord.

2. The second Direction is, To avoid verbosity, or over-much speaking. Solomon tells us, That even a Fool by holding his peace is counted wise, Prov. 17. 8. Hereby preferring silence, ordinarily, before much speak∣ing: and indeed the truly wise Man is abundantly more quick with his Ear, than with his Tongue; according to that of the Apostle, Jam. 1. 19. Let every Man be swift to hear, slow to speak. Words spoken without fit

occasion, and to some good purpose, are as meer vanity as any thing, being wholly lost, never did, nor ever will do good, but very often they do much harm, not only for that they prevent more profitable Discourse, but also return with disgrace upon the Speaker. For such Fools as are full of words, do not only proclaim their foolishness at the beginning of their talk, but they end the same with madness; and finally, do swallow up themselves with words, Eccles. 10. 12, 13, 14. Yea, such is the con∣sequence of a foolish Mouth, that it calleth for strokes, by entring into contention; and whilst the Fool uttereth all his mind, oftentimes brings destruction upon himself, Prov. 22. 11. & 18. 7. Let all Christians take heed therefore of over-much speaking, because of the fear of the Lord, seeing that in many words there wants not sin; and also because, God himself hath put the Name and Character of prating Fool upon all talkative Persons; who as they talk much, commonly do little more than talk.

3. The third Direction shall be against Detraction, or speaking evil of others. For there is scarce any thing a greater Enemy to true Friendship, either Humane or Christian, than a detracting Tongue; against which all Christians are admonished by the Apostle, Tit. 3. 2. Speak evil of no Man. And Jam. 4. 11. Speak not evil one of another, Brethren: He that speaketh evil of his Brother, and judgeth his Brother speaketh evil of the Law, and judg∣eth the Law: either because he thinketh amiss of the Law, or prefers the vanity of his own mind before its wholesome Directions. This evil custom is censured among the grievous enormities of the Heathen, Rom. 1. 30. and joyned with hating of God. And indeed he that loveth not Men, who are made after the similitude of God, cannot love God as he ought to do; for the love of God and our Neighbour are so united, as that the latter is a true consequence of the former. And hence the Question is put, 1 John 4. 20. He that loveth not his Brother whom he hath seen; How can he love God whom he never saw? This evil shewed its prevalent nature, even in the Primitive Churches. 2 Cor. 12. 20. — For there was found Back-bitings, Whisperings, Swellings, Tumults. For this Evil goeth not alone; but commonly he that speaketh evil of another, traducing or lay∣ing another Man low, intendeth thereby to lift himself above him. And no Man hath reason to trust such a Man with any thing that concerns his Reputation, whom he observes to be prodigal of any Man's good Name, that being indeed the chiefest Jewel any Man hath in this World, and to be preserved rather than Riches, Prov. 22. 1. Let all Christians then beware of this biting quality, which ends in nothing but the devouring one another, Gal. 5. 15. In this respect may the Tongue be said to be a Fire, a world of Iniquity, Jam. 3. 6.

Now he that would effectually avoid this great and common Evil, must do three things.

• (1.) He must more observe, and search out rather the Vertues which are in other Men, than their Infirmities.
• (2.) He must know it is his Duty, upon all fit occasions, to commend the Vertues which he sees in other Men.
• (3.) He must shew dislike to such as practise evil speaking concerning other Men.

The first will lead him to that branch of Charity which thinketh not evil, and which teacheth to esteem others better than himself.

The second is but a consequence of that direction, Tit. 3. 2. For if we must speak evil of no Man, then 'tis our duty to speak the best we can of every Man, as we have a just occasion to speak of them.

To the third, Let us be encouraged by that of the Prophet, Prov. 25. 23. The North Wind driveth away Rain; so doth an angry Countenance a backbiting Tongue.

4. The fourth Direction is, To restrain the Tongue from speaking when we are in passion. Which doubtless is a vertue hard to be attained, seeing the wrath of Man ordinarily presseth to vent it self in words as well as otherwise. However the bridle of the Tongue is never more needful, than when the passion of Anger (for of that we speak) hath taken hold of the Heart. It is the greatest weakness charged upon Moses, that being provo∣ked, he spake unadvisedly with his Lips, Psal. 106. 33. and for this cause he was not suffered to enter into the Land of Promise, Deut. 32. 51. And if that meek Man, who had not his equal upon the Earth, must not be in∣dulged such a trespass: It may abundantly suffice to premonish all that fear God, to beware of speaking (especially in things relating to God) when Anger hath taken hold of them, let their provocation be never so just. How indiscreetly Jonah spake even to the Lord himself, when his Anger was kindled, is recorded, for our admonition, Jonah 4. 8, 10. And hence it seems this Passion fears not God; and how then should it regard Man? There is nothing but the Power of Heavenly Wisdom can subdue this corruption. In 1 Sam. 20. 34. we have a commendable Ex∣ample of one who had a very high provocation to Anger, but we hear not of a word which he spake to him that gave the occasion. And it is cer∣tainly the discretion of a Man to defer his Anger, so as not to vent it, till he hath by wisdom qualified his Passion, that so he may shew it with ad∣vantage; Ephes. 4. 26. Be angry, and sin not. Finally, I could wish that every Reader would accept this advice also, viz. to avoid giving occasion of anger, even as they expect to be free, not only of their own, but other Mens sins, which arise through such provocations. However, let me in∣treat all Christians to take heed of provoking one another. Seest thou what injury the Israelites did to Moses, when they vexed that Saint of the Lord, and it went ill with him for their sake: It is as possible to sin against Christ, by causing thy Brother to perish, (for whom Christ died) through provoking him to Anger, as in the case set down by the Apostle, 1 Cor. 8. 10, 11, 12.

5. The fifth Direction; Avoid all unclean or immodest Discourses, or any talk that hath a tendency that way. Let no corrupt communication proceed out of your Mouth, Ephes. 4. 29. Neither filthiness, nor foolish talking, nor jesting, which are not convenient, Ephes. 5. 4. For these things border upon the sin of Whoredom or Uncleanness, and are doubtless the steps by which Men arrive at those Abominations, and finally, at Damnation, the Reward thereof, vers. 5, 6, 7. For it is not said in vain, That every idle word that Men shall speak, they shall give an account thereof in the Day of Judgment. And again, By thy words thou shalt be justified, and by thy words thou shalt

be condemned, Mat. 12. 36, 37. Not as some, who would not have this con∣demnation to extend any farther than in Foro Hominum, or Courts of this World; for it is evident our Saviour speaks of the Court of Heaven, where only such a search, as to find out every idle word, can be made; and the Day of Judgment clearly points at the time when God shall judg the World in Righteousness. This wicked custom of unclean talking, is a shame to a Nation professing Christianity, dishonouring the Aged, pol∣luting the Youth, and after an insensible manner, filling the Land with Fornications, seeing it cannot be less evil to assault another's Chastity with the Tongue, than with the Eye, which our Saviour terms Adultery. Let all therefore that love Christ, set a Watch against this Evil, this great Evil, which hath caused many to fall, and utterly to lose their splendor, both as Christians, and as Men. Wherefore, as the Apostle saith, Ephes. 5. 3. Fornication, and all uncleanness, * 6.49 or inordinate desire, Let it not be once named among you as becometh Saints.

6. Beware of false Speaking, or Lying, which is so foul a thing, that it seldom comes forth without some Cover or Visor. Truth (its direct op∣posite) is so lovely, that falshood or lying would commonly present it self in that dress; and to that end hath found out many Inventions. In common Discourse Men love to set off their Stories with some grace; and will adventure to make them the more admirable by stretching be∣yond the bounds of Truth; and he must be a watchful Person that is not entrapped at some time in that case; For though the Tongue be but a lit∣tle Member, yet it will be boasting of great things, James 3. 5. In dealing between Man and Man, How doth Satan stand between the Buyer and the Seller? according to that of the Prophet, Prov. 20. 14. It is naught, it is naught, saith the Buyer; but when he is gone his way, then he boasteth. We have heard much of the Turkish Truth in this case; 'tis well if the Re∣port exceed not the Merit. But why should not Christians be ashamed that any should excel them in such Vertues, as wherein they may easily be equal to the best. For to speak truth (if we speak at all) is no art, but that which the very Principles of Reason instigate us to; but to speak lies is an Art, which puzzles the most subtile at some times to put off his idle Tales, or to vent his Romances, with the preservation of his Reputa∣tion. Wherefore put away Lying, and speak every Man Truth with his Neighbour, for we are Members one of another, Ephes. 4. 25. Mankind is one Family, one Body; as Men, they ought not to deceive one another, any more than the Members of the same Body natural should subvert each other.

SECT. II. Certain Rules by which to sit our Tongues for profitable Discourses.

Having shewed how to refrain our Tongue from Evil, 1 Pet. 3. 10. we shall now propose some brief Rules for its Exercise. For though it is im∣possible to tell Men all that they shall say, yet some general Rules may be very helpful to adorn our Speech after a godly manner.

1. And the first shall be that of the Apostle; Let your Speech be al∣ways

with Grace, seasoned with Salt, that ye may know how ye ought to answer every Man, Col. 4. 6. The word Grace here, does not only signifie Pious or Holy, but Kind or Gentle. With which Language it becomes Chri∣stians to treat those with whom they converse, that so they may oblige Men by gracious Speech. For as the Prophet saith, A soft Answer breaketh the Bone, or turns away Wrath. To have the Law of Kindness in our Lips, be∣comes Christians, as well as the worthy Matron of whom we read, Prov. 31. 26. For we ought to shew all meekness to all Men. Nor do we here∣by perswade to a fauning or affectate speech, for the Tongue of the Wise is Health, and will neither sooth Men up in folly, nor stir them up to mad∣ness; but by a sober and magnetick virtue, it will both administer Grace to the Hearer, and render the Speaker more gracious also, Ephes. 4. 29.

2. Let the Christian-Man's Tongue talk more of the Works of God than his own. Men are very apt to tell of their doings, if they appre∣hend any thing of excellency in them; when yet we know, He that com∣mendeth himself, is not approved. But God justly expects that we should talk of the Glory and Power of his Works; Exod. 10. 2. That thou mayest tell in the Ears of thy Son, and of thy Son's Son, what things I have wrought in Egypt, — that ye may know that I am the Lord. Psal. 145. 3, 4, 5. One Genera∣tion shall praise thy Works to another, and shall declare thy mighty Acts, &c. No less should we have his Mercies in remembrance, vers. 7, 8, 9. They shall abundantly utter the memory of thy great Goodness, and shall sing of thy Righteousness. The Lord is gracious, — His tender Mercy is over all his Works. And thus by free (yet seasonable) discourse of this kind, the Knowledg of God may be advanced in our selves and others; For the Lips of the Wise feed many, Prov. 10. 21.

3. Wouldst thou have thy talk to prevent Sin? Then let the Word of God be sitted to thy Lips, Prov. 22. 17. and forget not to speak at conve∣nient times of the most remarkable Judgments which Sin hath procured, and chiefly those which are within the reach of Memory, (not forgetting those in Sacred Story) as truly we have had in this Age very memorable Tokens of the displeasure of the Lord against many Nations, and parti∣cularly our own: How have we been punished with Pestilence, to the sweeping away in our Royal City only, not less than one hundred thousand Souls, in a very short time! How shall Men forget that dreadful Fire in the same City, even in the neck of the other Judgment? wherein were consumed above 13000 Houses, with the greatest part of the Riches of many of the Sufferers: This attended with a Bloody War at Sea, wherein many thousands were entombed in their Ships, and buried in the deep Waters; and it is the Lord's Mercy that we are not consumed.

4. Talk but little, and that very warily of other Mens ill doings. It is meet doubtless, when Sin becomes notorious, to take notice of it, but not to make it their common Discourse, but rather to note it with signals of sorrow, shame and detestation: Phil. 3. 18. 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. For it is a shame even to speak of those things which are done of them in secret, Ephes. 5. 12.

5. If thou lovest Vertue, shew it, by telling (with prudence) what

thou knowest of other Mens Excellencies. Good deeds should be kept in memory, and repeated for a Spur to our dull Minds. Paul used this Holy Art to stir up the Corinthians to Christian Vertue; 2 Cor. 8. 1, 2, 3. Moreover Brethren, we do you to wit of the Grace of God bestowed on the Churches of Macedonia; How that in a great tryal of affliction, the abundance of their joy, and their deep poverty, abounded unto the riches of their Liberality: For to their Power, (I bear record) yea, and beyond their Power they were willing of themselves; praying us with much intreaty, that we would receive the Gifts, and take upon us the fellowship of ministring to the Saints. And this they did, not as we hoped, (or looked for) but first gave their own selves to the Lord; and unto us by the Will of God.

6. In thy wordly Concerns, be sure to use upright words with all Men. Consider thou art but a Steward; and that to such a Master as will never approve thee in seeking to advance what he hath intrusted thee with by ill means. Take heed of boasting of thy Riches, it provokes God against thee, and creates thee Enemies among Men. Art thou low in this World? repine not, consider the excellent Spirit of a Christian mounts above earthly Things; Phil. 4. 11, 12. Not that I speak in respect of want, for I have learned in whatsoever state I am, therewith to be con∣tent. I know both how to be abased, and I know how to abound; every where, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need: I can do all things through Christ which strengthen∣eth me.

Finally; Though (as one well observes) our words be transient and passing away, yet are they treasured up in his remembrance that will bring them to light again: For, by thy words thou shalt be justified, and by thy words thou shalt be condemned. Let us therefore reflect upon our words, and when we find any thing to have passed from us, through inadvertency or Passion, to the dishonour of God, or the prejudice of our selves or others, let us not forget to be humbled before the Lord for such our Failings; seeing we have this great encouragement, If we would judg our selves, we should not be judged of the Lord, 1 Cor. 11. 31.

The end of the third Book.

Notes

• * 1.1

  The Epist. ad Heb. was writ by Tim. Heb. 13. Postscript. Rom. 16. 22.

  J. Tertius who wrote this Ep.

  Four Brethren wrote the 1 Ep. to the Corinth. 1 Cor. 16. Post.

  Two Brethren wrote the 2d. 2 Cor. 13. Post.

  Titchicus wrot the Ep. ad Eph.

  Epaphroditus that to Philipi.

  Titch. & Ones. that to Collos.

  Now these Churches had only Copies, the Original being yet in Paul's hand, which 'tis like they never saw.
• * 1.2

  Greg. Martin.
• * 1.3

  Dr. Fulk.
• * 1.4

  Lindanus.
• * 1.5

  See Dr. Fulk Pref. to the Defence of the English Tran∣slation.
• * 1.6

  Luke 1. 1.
• * 1.7

  Dr. Fulk Def. of the Engl. Transla∣tion.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  Aug. de Civit. Dei. l. 11. c. 1.
• * 1.11

  Aug. de Civit. Dei. l. 11. c. 3.
• * 1.12

  Acts 2. 41, 42. Rom. 6. 2, 3. Col. 2. 11, 12. Gal. 3 27. Acts 18. 8. Acts 19. 1, 2, 3. Heb. 6. 1, 2.
• * 1.13

  John Gerson de Vita Spir.
• * 1.14

  Aug. de Civit. Dei. l. 18.
• * 1.15

  Cyril Catech. 4
• * 1.16

  De Mensur. & Ponder.
• * 1.17

  See a Book called, The Life and Death of Mr. Henry Jessy.
• * 1.18

  This is testi∣fied by Sueto∣nius, Tacitus, Pliny jun.
• * 1.19

  Hakw. Apol.
• * 1.20

  Lentilus.
• * 1.21

  Fab. Chron.
• * 1.22

  Dionysius.
• * 1.23

  Dionysius.
• * 1.24

  Policarpus.
• * 1.25

  Irenaeus.
• * 1.26

  Athenagorus.
• * 1.27

  Clemens Alex∣andrinus.
• * 1.28

  Augustine.
• * 1.29

  Porphiry.
• * 1.30

  1 Cor. 5. 8. 1 Cor. 20. 16. Heb. 12. 4.
• * 1.31

  Luke 21. 34. Mat. 6. 18. John 12. 14. Luke 11. 18. Mat. 21. 21. Rom. 4. 22.
• * 1.32

  Aristotle. Cicero.
• * 1.33

  1 Pet. 3. 2. Mat. 10. 16. 1 Cor. 3. 20, 21.
• * 1.34

  Democrit. apud Cit. in Acad.
• * 1.35

  Vid. Ad•…•… Bremens & Helmodium. Act. con. Ʋni∣versal. Osorium in Lusit. Euseb. 6. 34. Tertul. Aug. &c.
• * 1.36

  Not to insist upon the con∣current evi∣dence of God himself, by his good Spirit in the Consciences of such as re∣ceive the Truth in the love of it, sith that Witness (though we in no wise contemn) being more intrinsecal and par∣ticular, is not so fitly to be alledged here, and the rather for that it might seem to be ballanced by Pretences as high on the contrary side, though in reality it cannot be.
• * 1.37

  Plin. Nat. Hist. l. 1.
• * 1.38

  See a Book In∣tituled, Of Wisdom.
• * 1.39

  That God is One.
• * 1.40

  They are no∣ted by some to be about 12000.
• * 1.41

  Calvin. In∣stitut. l. 1. c. 13. fol. 29.
• * 1.42

  Montanus.
• * 1.43

  The Essence of God is spi∣ritual and Incorporeal.
• * 1.44

  Augustin.
• * 1.45

  That God is Eternal.
• * 1.46

  See Wilson's Dictionary of the last Edit. in the Word Providence.
• * 1.47

  Hydaspes. Sybilla. Hermes.
• * 1.48

  Lactantius.
• * 1.49

  1 Pet. 3.
• * 1.50

  1 Pet. 4.
• * 1.51

  Aug.
• * 1.52

  Flavian.
• * 1.53

  Lactant.
• * 2.1

  Lud. Viv.
• * 2.2

  Immanuel, The strong God with us, or God made Flesh, Isa. 7. 14. Mat. 1. 23. John 1. 14. The Ʋnion of two Natures in one Person of our Redeemer, is noted in this word Immanuel. Also his Office as Mediator, &c. Wils. Christ. Dict. Let. I.
• * 2.3

  Grot.
• * 2.4

  Some do add a third, which they call Civil Righteousness, but I think the Law includes this.
• * 2.5

  Hos. 13. 14.
• * 2.6

  Montanus.
• * 2.7

  Montan.
• * 2.8

  Jerom. Plat. Necess. Relig. State.
• * 2.9

  The Church is expresly cal∣led Christ, 1 Cor. 12. 12.
• * 2.10

  1 Cor. 13.
• * 2.11

  1 Cor. 12. 3.
• * 2.12

  Mat. 28. 19, 20.
• * 2.13

  Ephes. 2.
• * 2.14

  Hakewel.
• * 2.15

  Clemens.
• * 2.16

  Gen. 19. 13. 2 Kings 19. 35.
• * 2.17

  Acts 5. 5. & 13. 8.
• * 2.18

  Act. 2. 2. 3.
• * 2.19

  Rev. 20. 10.
• * 2.20

  The definiti∣on of a true Church.
• * 2.21

  Heb. 12.
• * 2.22

  Some do restrain these words to Belie∣vers only, which would exclude all Infants, (as well as some) from the bles∣sing of such hea∣venly Protectors or Guardians, yet Calvin de∣nies not this place to refer to Persons in their Infancy, Calv. Inst. l. 1. c. 14. §. 7.
• * 2.23

  Irenaeus, Et Infantibus In∣fans factus, sanctificans In∣fantes.
• * 2.24

  No Infants of the Primitive Church at Je∣rusalem.
• * 2.25

  No Infants of of the Primi∣tive Church at Samaria.
• * 2.26

  No Infants of the Church of Caesaria in her Primitive state.
• * 2.27

  No mention of Infant Baptism to the Ethio∣pian Convert.
• * 2.28

  Exod. 12. 48.
• * 2.29

  No Infants found admitted to the Primitive Churches at Antioch.
• * 2.30

  No Infants of the Primitive Churches at Syria, Cili∣cia, &c.
• * 2.31

  No Infants of the Primitive Church at Phi∣lippi.
• * 2.32

  No Infant of the Church at Thessalonica.
• * 2.33

  No Infant of the Primitive Church at Be∣rea.
• * 2.34

  No Infant of the Primitive Churc•• at Co∣rinthus.
• * 2.35

  Augustine saith, Whatso∣ever that Holi∣ness is, 1 Cor. 7. 14. It is not of power to make Christi∣ans, or remit, sins: And Eras∣mus expounds it of legitimate sanctity only.
• * 2.36

  No Infant of the Primitive Church at E∣phesus.
• * 2.37

  No Infant of the Primitive Churches in Galatia.
• * 2.38

  No Infant of the Primitive Church at Co∣loss.
• * 2.39

  No Infant of the Roman Church in the Primitive state.
• * 2.40

  No Infant of the Church at Troas in the first times.
• * 2.41

  No Infant of the Church at Ptolemais in her Primitive state.
• * 2.42

  No Infant of the Primitive Church at Da∣mascus.
• * 2.43

  Diodate.
• * 2.44

  Mr. Tombes Antipoedob. 3 part S. 53.
• * 2.45

  All Churches have as much need of Baptism as the primitive Churches.
• * 2.46

  Baptism tryeth lofty Hearts; and they commonly reject it.
• * 2.47

  John Baptist had no order to sprinkle water upon the people.
• * 2.48

  He that is bapti∣zed in water, may truly be said to be bapti∣zed with water; but he that is sprinkled with water only can∣not truely be said to be Bapti∣zed in water, and yet in Scrip∣ture th••se to be Baptized with and in water are the same thing.
• * 2.49

  Mr. Fisher.
• * 2.50

  Note, it is granted by the Papists, that their Church did alter the dipping over∣head and Eares in water to a little sprinkling upon the face. Certamen Relig.
• * 2.51

  Aug. Confess.
• * 2.52

  Diodate. Erasmus. Musculus. Austin.
• * 2.53

  Tindal.
• * 2.54

  Hymingeus.
• * 2.55

  Calvin. Vrsin. Paraeus.
• * 2.56

  Zanky.
• * 2.57

  Scapula.
• * 2.58

  Grotius.
• * 2.59

  Mincaeus.
• * 2.60

  Leigh.
• * 2.61

  Erasmus.
• * 2.62

  Causabon. in Matth. 3.
• * 2.63

  Beza. in Matth. 3.
• * 2.64

  Chamier. Tom, 4. l. 5. c. 2. Ser. 6.
• * 2.65

  Mr. Wilson.
• * 2.66

  Diodate.
• * 2.67

  Dr. Taylor.
• * 2.68

  Dr. Hammonds Annot. on John 13. 10. and 3. 23. Matth. 3. 1. &c.
• * 2.69

  Mr. Mede's Diatribe.
• * 2.70

  The holy Ghost is pre∣sent every where by opperation & manifestation, so as no Angel or created Spirit can be, sith they can work but in one place at one time.
• * 2.71

  1 John 2. 20. 21. 2 Tim. 1. 6. 7.
• * 2.72

  From the scope of the Apostle.
• * 2.73

  1 Cor. 3. 16. 2 Cor. 6. 16.
• * 2.74

  V. 7.
• * 2.75

  V. 12.
• * 2.76

  V. 18.
• * 2.77

  V. 28. 29. 30. 38.
• * 2.78

  1 Cor. 13. 8. 9.
• * 2.79

  From the ex∣tent of the pro∣mise as made by Christ to his Church.
• * 2.80

  Dr. Jer. Tay∣lor, of laying on of hands.
• * 2.81

  3 From the na∣ture of the du∣ties of the Church.
• * 2.82

  4 From the na∣ture and perpe∣tuity of the ex∣hortations to seek for the gifts of the Spirit.
• * 2.83

  5 From what is found of the con∣tinuation of spi∣ritual gifts in the Church at this day.
• * 2.84

  Dr. Hammond on 1 Cor. Chap. 1. and Cha. 12.
• * 2.85

  Dr. Jer. Tay∣lor of Confir∣mation.
• * 2.86

  From the scrip∣tures silence, as to the privation of the right which the Church once had to the gifts of the Spirit.
• * 2.87

  Dr. Jer. Tay∣lor Def. of lay∣ing on of hands.
• * 2.88

  Separation grounded on Gods Act and Decree, in re∣spect of Angels and Men.
• * 2.89

  T••e first sepa∣tion was be∣tween persons that owned the same God.
• * 2.90

  Gospel separa∣tion more per∣fect in religious cases in the Go∣spel then in the Law.
• * 2.91

  Gospel separa∣tion two-fold, viz. from the World, and from them that walk disorderly under the Christian name.
• * 2.92

  Dr. Hammand takes the separa∣tion, Rev. 18. 4. to be first from the sin, and se∣condly from the place.
• * 2.93

  1 Kin. 18. 25.
• * 2.94

  Tertull. Apo. c. 29.
• * 2.95

  Hillary against Auxent.
• * 2.96

  Theod. l. 4. c. 24.
• * 2.97

  Lact. Firm. Divin. Inst. ••. l. 5. c. 20. &c. 21.
• * 3.1

  And these words & ex patre natum. a little explain∣ed (which I confess are to me somthing ambiguous) the Doctrine therein contain∣ed, is full of verity.
• * 4.1

  1 Cor. 8. 6.
• * 4.2

  Isa. 40. 28.
• * 4.3

  Chrysost.
• * 4.4

  August.
• * 4.5

  Gen. 1. 31. Eccl. 7. 29. Gen. 2. 27. & 3. 17, 18, 19.
• * 4.6

  Augustine. De Civ. Dei. L. 13. c. 23.
• * 4.7

  Luk. 20. 24. Rev. 22. 16. 1 Tim. 2. 5, 6. 1. Joh. 2. 2. Heb. 2. 9.
• * 4.8

  Aug. de Civit. Dei. l. 18. c. 46. l. 17. c. 11. l. 11. c. 2.
• * 4.9

  2 Pet. 3. 9. 1 Tim. 2. 4. Mark 16. 15. 2 Pet. 2. 1. John 3. 18. Joh. 1. 7. Act. 17. 30. Mark 6. 6. Heb. 3. 10, 18, 19. 1 Joh. 5. 10. John 3. 17.
• * 4.10

  Ambros. in 1 Tim. 2.
• * 4.11

  Amb. l. 3. de fi∣de c. 4.
• * 4.12

  Aug. Tom. 7. Artic. Falso.
• * 4.13

  Act. 11. 22, 23, 24. Act. 11. 19, 20. Act. 13. 2 3. Act. 1. 23. 1 Cor. 1. 19. 21. 1 Cor. 2. 1. 4, 5. Rom. 2. 21.
• * 4.14

  Euseb. Eccl. Hist. l. 6. c. 11.
• * 4.15

  Tindall.
• * 4.16

  Rom. 5. 1. 2 Cor. 5. 15. Rom. 4. 22, 23, 24. Rom. 3. 25, 26.
• * 4.17

  Augustin, L. cont. 2. •• pelag. c. 21
• * 4.18

  Aug. in Joh. 6. Greg. I. 6. ep. 15.
• * 4.19

  Ephes. 4. 4. Acts 5. 32. 1 Cor. 6. 11.
• * 4.20

  Aug. de Civit. Dei, l. 11. c. 10. & verb. Apost. Serm. 13. c.
• * 4.21

  Bernard.
• * 4.22

  Joh. 3. 16. Eph. 1. 4. 2 Thes. 2. 13. Rom. 9. 11. Psal. 4. 3.
• * 4.23

  Ambros. in Tit. 3.
• * 4.24

  Jerom. Apol. ad Ruffin.
• * 4.25

  Chrys. in Eph. c. 1.
• * 4.26

  Jude v. 4. 2 Thes. 2. 10, 11, 12. Rom. 2. 9, 10, 11.
• * 4.27

  Ambrose l. 2. de vocat. Gent. c. 1.
• * 4.28

  Augustine cont. Jul. l. 3. c. 18.
• * 4.29

  1 Cor. 5. 22. Mat. 19. 14.
• * 4.30

  Austin. cont. advers. leg. l. 1. c. 16.
• * 4.31

  Mat. 28. 19. Mar. 16. 16. Act. 2. 38. & 8 12. & 18. 8. Gal. 4. 22. to 31. Mat. 3. 8, 9. Eph. 5. 11.
• * 4.32

  Justin. Mart. in orat. ad An∣thon. pium.
• * 4.33

  Tertull.
• * 4.34

  Heb. 6. 1, 2. Act. 8. 12, 15, 17. Act. 19. 6. 2 Tim. 1. 6. Rom. 8. 13.
• * 4.35

  Clem. ep. ad Juli.
• * 4.36

  Jerom. ep. ad Lucif.
• * 4.37

  Act. 2. 41, 42. 1 Cor. 11.
• * 4.38

  Tertul. Apol.
• * 4.39

  Isa. 1. 11, 12, 13, 15, 16. Heb. 12. 14.
• * 4.40

  Aug. de Civit. Dei. l. 21. c. 25.
• * 4.41

  Prosp. lib. de sentenc.
• * 4.42

  1 Tim. 3. Tit. 1. Act. 13. 23. Ezek. 34. 2, 3. 2 Cor. 12. 14. Ezek. 34.
• * 4.43

  Con. Carth. 3. can. 22.
• * 4.44

  Aug. in Psal. 146.
• * 4.45

  Con. Aurel. Can. 17,
• * 4.46

  Tit. 2. 10, 11. 2 Thes. 3. 6. Rom. 16. 17.
• * 4.47

  Con. •…•…bilo. Can. 25.
• * 4.48

  Decret. Greg. 4. tit. 39. c. 13.
• * 4.49

  Joh. 15. 34 1 Tim. 1. 5. 6, 7 Joh. 15. 6. 2 Pet. 2. 5, 6, 7. 18. 9, 10. 1 Pet. 1. 5.
• * 4.50

  Aug. de Corep. & Gra. c. 13.
• * 4.51

  Bern. ep. 42.
• * 4.52

  2 Cor. 9. 7, 11, 12. Act. 6. 1, 2, 3, 4, 5, 6, 1 Cor. 1. 16. 1. 2.
• * 4.53

  Lactan. Firm. Aug. ep. c. 6. Decret. Greg. l. 1. c. 14.
• * 4.54

  Isa. 26, 19. 1 Cor. 15. 21, 22, 42, 43, 44, 45.
• * 4.55

  Aug. de Civit. Dei. l. 20. c. 12-13: 14, 15, 16. where he large∣ly treateth of this point of the Christian Faith.
• * 4.56

  1 Tim. 4. 1. Heb. 9. 27. 2 Cor. 5. 10
• * 4.57

  De Civit. Dei. l. 21. c. 2.
• * 4.58

  Acts 1. 3. Luke 24. 51. Acts 1. 6, 10, 11. Rev. 19. 16. Ps. 22. 28. Zech. 14. 9. Rev. 11. 15. 2 Cor. 3. 22. 23 Dan. 7. 27. Ps. 72. 4.
• * 4.59

  Just. cont Try∣phon p. 30. 7. Ludovic. Vives Com. in Aug. De Civit. Dei l. 20. c. 7.
• * 4.60

  2 Tim. 3. 15, 16, 17. John 2. 31. Isa. 8. 20.
• * 4.61

  Jerome Tom. 6. in Jer. 9.
• * 4.62

  Amb. de Incarn.
• * 4.63

  Aug. in Psal. 66.
• * 4.64

  Mat. 7. 12. Mat. 13. 29. 30; 38, 39.
• * 4.65

  Chrysost. 1 tom. in Mat. 13. Hom. 4. 7. Aug. Ep. 42.
• * 4.66

  1 Pet. 2. 14. Tit. 3. 1. 1 Pet. 2. 13. Rom. 13. 1. Acts 5. 29.
• * 4.67

  Leodens Ep. cont. paschal 2.
• * 4.68

  Tertul. Apol. Chap. 30.
• * 4.69

  See Calv. Inst. 276, 282.
• * 4.70

  Just. Mart. per Smer. p. 5.
• * 4.71

  Tertul. Apol. c. 9.
• * 4.72

  Aug. de Catec. Rudib. 9.
• * 4.73

  D. White, Def. of the way, &c.
• * 4.74

  Diodat. Socrat. l. 5. c. 2.
• * 4.75

  Augustine, Paulinus, Theophylact. allow this Ex∣position of this Text. Modern Writers some do not oppose it, o∣thers offer ano∣ther Exposition.
• * 4.76

  The Lords Table teaches Chri∣stians to love both Friends and Enemies.
• * 4.77

  2 Cor. 2. 14, 15, 16.
• * 4.78

  The Lords Ta∣ble sets forth the Abrogation of the Law.
• * 4.79

  Aug. ad For∣tunat.
• * 4.80

  Aug. Serm. 28.
• * 4.81

  Aug. ep. 118.
• * 4.82

  B. Hall Old Religion.
• * 4.83

  Con. Trident. de Transub. c. 4. can. 2.
• * 4.84

  Jeremias of Constantinop. Art. Theol. Wittenberg. Anno 1584.
• * 4.85

  Whitak. contr. Dur. l. 2. fol. 220.
• * 4.86

  Joh. 6. 56.
• * 4.87

  1 Cor. 12. 27.
• * 4.88

  Acts 3. 21.
• * 4.89

  Mat. 28. 6.
• * 4.90

  Heb. 8. 4.
• * 4.91

  Bellarm.
• * 4.92

  Vasquez.
• * 4.93

  1 Cor. 11. 28.
• * 4.94

  Ignatius.
• * 4.95

  Cyprian.
• * 4.96

  That is (ac∣cording to the Apostles scope) whether men be gifted for pub∣lick prayer, pub∣lick preaching, or publick sing∣ing; all is to be done with equal respect to Edifi∣cation, or else all is done in vain.
• * 4.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 5. 19. are by Dr. Ham. thought to be the same with 1 Cor. 14. 26. and thinks the manner of sing∣ing to be extra∣ordinary: See his Note on the Place.
• * 4.98

  Rhemists.
• * 4.99

  Augustin.
• * 4.100

  Raban. Mau∣rice.
• * 4.101

  Marbeck. out of Fra. Pe∣trarcha.
• * 4.102

  Durand.
• * 4.103

  Erasmus.
• * 4.104

  Basil.
• * 4.105

  Aug. Confess. l. 10. c. 33.
• * 4.106

  Cornel. A∣grip.
• * 5.1

  Calvin.
• * 5.2

  The Duty of Singing and Prophesying compared.
• * 5.3

  Mr. Stubs Light out of Dark. p. 151.
• * 5.4

  Injunct. of Q. Elizabeth.
• * 5.5

  Mr. Pryn Hist. of B. B. p. 357, 358.
• * 5.6

  Salmasius.
• * 5.7

  Vid. B. Bil∣son perpet. Go∣vern. c. 2. B. Andr. form of Govern. B. U∣shers Orig. of Episc.
• * 5.8

  Act. 20. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Majores natu, Ecclesiae ver. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Spiritus sanctus posuit Episco∣pos.
• * 5.9

  Clemens ad Corinth. Ep. 1.
• * 5.10

  1 Tim. 5. 17.
• * 5.11

  Jerom. Ep. 2. ad Nepot. I beseech you that you would not transform our Spiritual War∣fare into a Car∣nal one, nor i∣magin your self in the Ministry as if you were in an Army: Look not for spoils in those Conflicts, — lest it be said to you, their Lot shall not profit them.
• * 5.12

  Hom. in Tit. See also the An∣not. on Clem. Ep.
• * 5.13

  Mr. H. S. Lig••t out of Dark.
• * 5.14

  Hom. 2. in Ep. ad Hebr.
• * 5.15

  Bonav. in vit. Fra.
• * 5.16

  Tertull. L. de Bap.
• * 5.17

  See Mr. Stubb Occas. Queries.
• * 5.18

  Theod. l. 1. c. 9.
• * 5.19

  Clement, Ep. 1. ad Corinth.
• * 5.20

  Leo Ep. 84. c. 5.
• * 5.21

  Dr. B. perpet. Governm. p. 339.
• * 5.22

  Cyp. Ep. l. 1. Ep. 4.
• * 5.23

  Dr. Field of the Church.
• * 5.24

  Dr. Fulk.
• * 5.25

  Rhem. Annot. on Act. 13.
• * 5.26

  Dr. Field of the Chu. 667.
• * 5.27

  Augustine, as alledged by Dr. Fulk.
• * 5.28

  Augustine.
• * 5.29

  The best Gener. Council disobey∣ed by the Pa∣pists, &c.
• * 5.30

  Tertullian, of Blood and strangled things
• * 5.31

  Dr. Field of the Church, 645.
• * 5.32

  Panorm.
• * 5.33

  Gerson.
• * 5.34

  Socrat. Eccles. Hist. l. 1. c. 5.
• * 5.35

  Aug. Ep. 8.
• * 5.36

  Hest.
• * 5.37

  Luke 5. 33.
• * 5.38

  Jerom.
• * 5.39

  Origen.
• * 5.40

  Isa. 58. 3.
• * 5.41

  Socrat. l. 5. c. 19. Or after the Greek, c. 20.
• * 5.42

  Platina. p. 171.
• * 5.43

  Tom. 1. ad Nepo.
• * 5.44

  D. Field of the Church.
• * 5.45

  Dr. Field of the Church.
• * 5.46

  Rom. 2.
• * 5.47

  Mat. 7. 12.
• * 5.48

  1 Cor. 9. 9, 10.
• * 5.49

  Heb.
• * 5.50

  Heb.
• * 5.51

  I speak not here of the ut∣most South and North, but the most re∣mote habita∣ble parts of the World.
• * 5.52

  John. 4.
• * 5.53

  Col. 2. 16.
• * 5.54

  It is a poor shift to except against the supplement (days) in Col. 2 16. sith in o∣ther Texts, the like supple∣ments are al∣lowed: but if the supple∣ment were o∣mitted, yet the word Sab∣bath, is com∣prehensive e∣nough.
• * 5.55

  As for that passage Gen. 2. which some conceive to enforce the institution of the Seventh-day-Sabbath from the beginning: and others conceive it to speak of the Sabbath only by a prolepsis, or anticipation; I shall omit at this time, being satisfied first, that if it were even then instituted (which I do not grant) yet would it not necessarily bind all the World to the perpetual solem∣nity of the seventh-day of every week; nor in the least infer the time to be of a Moral consideration; seeing the Almighty was at liberty to give either a positive, or Ceremonial Law at that time, which yet might note∣qually extend to all persons, in all times and places, as indeed he seems to have done in the Law concerning; the forbidden fruit. But secondly, I am satisfied that those who take that mention of the Sabbath Gen. 2. by a prolepsis are not without considerable grounds for so doing, the Scriptures in many other cases necessarily re∣quiring, it as might be shewed, were it my business to prosecute the Argument.
• * 5.56

  Note that these words in the Text [that soul shall be cut off from his peo∣ple,] is meant of the Magi∣strates exe∣cuting the Law for breach of the Seventh-day-Sabbath, and then why not in the other cases also?
• * 5.57

  Note that these words in the Text [that soul shall be cut off from his peo∣ple,] is meant of the Magi∣strates exe∣cuting the Law for breach of the Seventh-day-Sabbath, and then why not in the other cases also?
• * 5.58

  Note that these words in the Text [that soul shall be cut off from his peo∣ple,] is meant of the Magi∣strates exe∣cuting the Law for breach of the Seventh-day-Sabbath, and then why not in the other cases also?
• * 5.59

  Stennet against Russel.
• * 5.60

  Ex Heylin Hist. de Sabbath.
• * 5.61

  Antiq. l. 14. c. 18. De Bello, l. 2. c. 16.
• * 5.62

  Justin. in Dial cum Trypho.
• * 5.63

  Iren. advers. Haeres. l. 4. c. 30.
• * 5.64

  Tertul advers. Judaeos.
• * 5.65

  Euseb. Hist. l. 1. c. 4.
• * 5.66

  Ignat. l. 8.
• * 5.67

  Just. Mart.
• * 5.68

  Aug. Ep. 119.
• * 5.69

  Mr. Perkins.
• * 5.70

  Beza his note; quoted by Mr. Warren.
• * 5.71

  Bucan.
• * 5.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Sic∣ut ordinavi, As I have ordained 1 Cor. 16. 1.
• * 5.73

  Ignatius accor∣ding to Mr. Warren his quotation of him.
• * 5.74

  Justin Martyr, Apol. ad Calc.
• * 5.75

  Celsus.
• * 5.76

  Diodat.
• * 5.77

  Dr. Bale, End to Contro.
• * 5.78

  No Image is a proper Instru∣ment to pro∣pitiate or wor∣ship God by. See Dr. Ham. on the Text.
• * 5.79

  Bernard.
• * 5.80

  Tindal Fox Martyrol. Fol. 1254.
• * 5.81

  Origen. Hom. 5 in Levit.
• * 5.82

  Isa. 32, 20.
• * 5.83

  Mr. J. Milton of Tythes.
• * 5.84

  Cent. 1. Ep. ad Corinth.
• * 5.85

  Euseb. Sorat. Evag.
• * 5.86

  That Christ shall reign 1000 Years, is proved by Scri∣pture, and al∣lowed as a great Truth by many of the Ancient Fa∣thers, as shew∣ed before.
• * 5.87

  Rom. 13. 1.
• * 5.88

  1 Tim. 2. 2. Tit. 3. 1, &c.
• * 5.89

  This is that Insurrection of Venner and his Complices, Anno 1660.
• * 5.90

  Gen. 18. 25.
• * 5.91

  Confession of Faith of those Churches in London, which are commonly, though unjust∣ly, called Ana∣baptists, Art. 47. printed in the several years, 1644, 1646, 1651, &c. Declarati∣on concerning a publick di∣spute printed in the year. 1645. p. 4.
• * 5.92

  Declaration by the several Congregatio∣nal societies in and about the City of Lon∣don, in way of vindication of themselves touching Li∣berty, Magi∣stracy, &c. printed, 1647. p. 7. §. 3. & 4.
• * 5.93

  Declaration of divers Elders and Brethren of Congrega∣tional Societies in and about the City of London the 10th of Nov. 1651. Declara∣tion of several of the People called Anabap∣tists in and a∣bout the City of London, Decemb. the 12. 1659. The answer to the first Crimina∣tion.
• * 5.94

  Doct. and Student.
• * 5.95

  Deut. 13. 14. & 19. 18.
• * 5.96

  John 7. 51.
• * 5.97

  Rom. 13.
• * 5.98

  Gen. 18. 25.
• * 5.99

  Psal. 75. 2.
• * 5.100

  Aug. de Civ. Dei. l. 4. c. 4.
• * 5.101

  Mal. 2. 9.
• * 5.102

  Muscal.
• * 5.103

  Senec.
• * 5.104

  Tully.
• * 5.105

  Psal. 62.
• * 5.106

  Rhem. Test. Annot. on 1 Pet. 2. §. 6.
• * 5.107

  They are not of the World, even as I am not of the World, saith Christ, John 17. 16. And how then can worldly Go∣vernment be concern'd in the Matters of Christian Re∣ligion?
• * 5.108

  Epist. pag. 18.
• * 5.109

  Pag. 19.
• * 5.110

  Tertullian, S. Cyprian, La∣ctantius, S. Hi∣lary, Minutius, Felix, Sulpitius Severus, St. Chrysostom, Hierom, Assi∣ne Damasen, Theophylact, Socrates, & S. Bernard.
• * 5.111

  Page 20.
• * 5.112

  Page 21.
• * 5.113

  Chap. p. 22. Tertul. ad Scapulam.
• * 5.114

  Page 23.
• * 5.115

  An. Dom. 525.
• * 5.116

  Post page 27.
• * 5.117

  Page 28.
• * 5.118

  Page 38.
• * 5.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, jurant. Montanus.
• * 5.120

  Euseb. l. 6. c. 8. but the 9 after the Greek.
• * 5.121

  Here the Qua∣ker is convict∣ed by the Light in Men.
• * 5.122

  John 12. 46, 57.
• * 5.123

  Rom. 15. 2.
• * 5.124

  Ephes. 5. 3, 4, 5.
• * 5.125

  For such (let their form be what is will) are no other than Cain's Poste∣rity.
• * 5.126

  Salvian. de Gub. l. 5.
• * 5.127

  Dr. Bale, end to Controversie.
• * 5.128

  Acts 15. & 16 Chap.
• * 5.129

  Bp. Hall re∣sol. p. 403.
• * 5.130

  Ʋniversity of Basil.
• * 5.131

  Rhem. Test. 2 Cor. 6.
• * 5.132

  The only diffi∣culty here is, to know the due Bounds of the Church; which we suppose to be sufficiently shewed above.
• * 5.133

  Bp. Hall Re∣sol. p. 373.
• * 5.134

  Esra 10. 3, 4.
• * 5.135

  Hexapla in Genes.
• * 5.136

  Matth. 19. 4, 5, 6, 8. Paul also ex∣cludes plura∣lity of Wives, 1 Cor. 7. 2. For here he as much restrains one Man from two Wives, as one Woman from two Hus∣bands.
• * 5.137

  1 Sam. 30. 21. 1 Sam. 10. 3, 4. 1 Chron. 18. 10. Luke 1. 28.
• * 5.138

  Leigh. Crit. Sac.
• * 5.139

  The Apostle gives not a new Precept, but expounds an old Law, and hence is gathered the Reading.
• * 5.140

  And here we do really con∣sent to this Law to be good and necessary as it hath a real tendency to suppress Se∣ditious Meet∣ings, by whom∣soever.
• * 5.141

  Though for the Gospel sake he might cast off the charge, to Preaoh Christ, as Do∣rotheus tells us he did. Rom. 16. 23.
• * 5.142

  Eccles. 8. 2, 4.
• * 5.143

  1 Tim. 1. 9, 10.
• * 5.144

  Euseb. Hist. Socrates. Evagrius.
• * 5.145

  Aug. in Psal. 124.
• * 5.146

  Bell. l. 5. de Rom. pont. c. 7. ex Auth. Magis. Char. exam. p. 19.
• * 5.147

  Amos 3. 6.
• * 5.148

  In the County of Lincoln.
• * 6.1

  T. Tillam of Colchester, an Apostate.
• * 6.2

  I once had occasion to pay some Money which a poor Man had bor∣rowed of a Quaker; I told the Quaker (being very exact for the Ʋse-Money) That it was unlaw∣ful Gain. The Quaker Replied, That of God in me tells me it is not unlawful. I Replied, That of God in the Scripture told me it was unlawful. See how the Word of God is made of none effect, by the false Light of this Quaker.
• * 6.3

  Jer. 15. 10. Psal. 15. 5. Isa. 24. 2. Neh. 5. 7, 10.
• * 6.4

  Ezek. 22. 12.
• * 6.5

  Bp. Hall Re∣sol. p. 373.
• * 6.6

  Lib. de To∣bit. c. 15.
• * 6.7

  Mat. 5. 47. Luke 6. 34.
• * 6.8

  Mr. Fenton.
• * 6.9

  Bp. Hall.
• * 6.10

  1. Conc. Nice. Can. 18. ex Fenton.
• * 6.11

  Conc. Later.
• * 6.12

  Conc. Carth.
• * 6.13

  Con. Elibert.
• * 6.14

  Mr. Fenton.
• * 6.15

  Basil. Supl. in Psal. 15.
• * 6.16

  Hom. 12. in Mat.
• * 6.17

  L. 4. cont. Marcion.
• * 6.18

  ••. de Tobit. c•…•…▪
• * 6.19

  Col. 3. 18.
• * 6.20

  Gen. 3. 6.
• * 6.21

  1 Pet. 3. 7.
• * 6.22

  Prov. 19. 13. & 27. 15. & 25. 24. & 19. 30.
• * 6.23

  Aug. Con. l. 9. c. 9.
• * 6.24

  Chrysostom.
• * 6.25

  Acts 17.
• * 6.26

  1 King. 2. 19.
• * 6.27

  Luke 2.
• † 6.28

  Mark 6.
• * 6.29

  Mat. 15. Mark 7.
• * 6.30

  Ephes. 6. 5.
• * 6.31

  Note, That we have spoken of the Moral Law in the first Part of our first Book. Here therefore we only speak of the Law of Ceremonies.
• * 6.32

  The believing Jew is dead to the Law.
• * 6.33

  The Law is dead to a be∣lieving Jew.
• * 6.34

  The New Co∣venant caus∣eth the Old to vanish.
• * 6.35

  Christ is the Christian Pass∣over.
• * 6.36

  Heb. 10. 1. Heb. 9. 1.
• * 6.37

  Vers. 9.
• * 6.38

  Vers. 10.
• * 6.39

  Heb. 10. 1, 2.
• * 6.40

  Heb. 10. 9.
• * 6.41

  Heb. 10. 12.
• * 6.42

  Vers. 14.
• * 6.43

  Heb. 10. 10.
• * 6.44

  Vers. 20.
• * 6.45

  Gal. 5. 11.
• * 6.46

  Gal. 5. 2, 3.
• * 6.47

  Acts 15. 10.
• * 6.48

  Acts 15. 11.
• * 6.49

  Dr. Ham∣mond.