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 ...

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.

* 1.1 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 * 1.2 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 * 1.3 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, * 1.4 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.

* 1.5 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.

* 1.6 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.

* 1.7 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.

* 1.8 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; * 1.9 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.

* 1.10 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.

* 1.11 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.

* 1.12 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.

* 1.13 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.

* 1.14 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.

* 1.15 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. * 1.16 yet certain it is Infants were not admitted to this Church or Body, being not admitted to the Lords Table with them.

* 1.17 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.

* 1.18 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.

* 1.19 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.

* 1.20 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.

* 1.21 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.

* 1.22 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.

* 1.23 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. * 1.24 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 * 1.25 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, * 1.26 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, * 1.27 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. * 1.28 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 * 1.29 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; * 1.30 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. * 1.31 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, * 1.32 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, * 1.33 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. * 1.34 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. * 1.35 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? * 1.36 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. * 1.37 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. * 1.38 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.

* 1.39 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.

* 1.40 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.

* 1.41 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.

* 1.42 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.

* 1.43 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.

* 1.44 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.

* 1.45 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.

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

* 1.47 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.

* 1.48 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.

* 1.49 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.

* 1.50 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 * 1.51 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? * 1.52 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.

* 1.53 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; * 1.54 which accordingly he gave to his Church for the work of the Ministry, for the edification of the Body till the whole be compleated. * 1.55 The mani∣festation of the spirit is given to every man (i. e.) every gifted man in the Church, to profit withall. — * 1.56 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; * 1.57 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. * 1.58 But God hath set some in the Church, viz. Apostles Prophets, Teachers, after that miracles, &c. * 1.59 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.

* 1.60 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. * 1.61 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.

* 1.62 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.

* 1.63 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.

* 1.64 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 * 1.65 (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, * 1.66 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.

* 1.67 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,

* 1.68 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.

* 1.69 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. * 1.70 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.

* 1.71 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.

* 1.72 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) * 1.73 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, * 1.74 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, * 1.75 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. * 1.76 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.

* 1.77 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▪ * 1.78 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, * 2.1 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. * 3.1 But to us there is but one God the Father, of whom are all things, Isa. 40. 28. * 3.2 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.

* 3.3 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.

* 3.4 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.

* 3.5 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.

* 3.6 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.

* 3.7 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.

* 3.8 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.

* 3.9 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.

* 3.10 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.

* 3.11 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.

* 3.12 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.

* 3.13 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.

* 3.14 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.

* 3.15 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.

* 3.16 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.

* 3.17 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.

* 3.18 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.

* 3.19 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.

* 3.20 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 — * 3.21 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.

* 3.22 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.

* 3.23 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.

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

* 3.25 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.

* 3.26 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.

* 3.27 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.

* 3.28 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.

* 3.29 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.

* 3.30 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.

* 3.31 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.

* 3.32 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.

* 3.33 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.

* 3.34 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.

* 3.35 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.

* 3.36 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.

* 3.37 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.

* 3.38 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.

* 3.39 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.

* 3.40 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.

* 3.41 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.

* 3.42 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.

* 3.43 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.

* 3.44 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.

* 3.45 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.

* 3.46 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.

* 3.47 If any man sin publickly, let him be Excommunicate for his deme∣rit, and so then let him be reconciled.

* 3.48 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.

* 3.49 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.

* 3.50 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.

* 3.51 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.

* 3.52 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.

* 3.53 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.

* 3.54 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.

* 3.55 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.

* 3.56 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 * 3.57 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.

* 3.58 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.

* 3.59 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.

* 3.60 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.

* 3.61 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.

* 3.62 I dare not receive that which I read not.

* 3.63 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.

* 3.64 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.

* 3.65 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.

* 3.66 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.

* 3.67 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?

* 3.68 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, * 3.69 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, * 3.70 The Minister, or he that instructeth the people prayed according to his ability. And saith Tertullian * 3.71 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, * 3.72 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, * 3.73 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: * 3.74 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. * 3.75 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; * 3.76 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, * 3.77 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, * 3.78 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, * 3.79 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; * 3.80 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; * 3.81 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. * 3.82 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, * 3.83 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, * 3.84 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, * 3.85 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, * 3.86 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, * 3.87 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; * 3.88 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, * 3.89 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; * 3.90 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 * 3.91 [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. * 3.92 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. * 3.93 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. * 3.94 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Ignatius, One Cup di∣stributed to all. * 3.95 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 * 3.96 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 * 3.97 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, * 3.98 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; * 3.99 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.

* 3.100 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. * 3.101 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. * 3.102 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.

* 3.103 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.

* 3.104 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;) * 3.105 so the Vanity thereof hath been ever censured by Wise Men, and particularly by Dr. Cornel. Agrippa. * 3.106 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. * 4.1 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:

* 4.2 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. * 4.3 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. * 4.4 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) * 4.5 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. * 4.6 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 * 4.7 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: * 4.8 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.

* 4.9 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. * 4.10 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, * 4.11 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? * 4.12 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. * 4.13 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; * 4.14 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) * 4.15 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, * 4.16 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:

* 4.17 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. * 4.18 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: * 4.19 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, * 4.20 and chargeth that none be ordain∣ed against the Wills and Petitions of the People.

Dr. Bilson saith; * 4.21 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: * 4.22 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, * 4.23 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. * 4.24 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, * 4.25 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, * 4.26 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:

* 4.27 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. * 4.28 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, * 4.29 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;

* 4.30 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, * 4.31 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.

* 4.32 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.

* 4.33 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) * 4.34 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. * 4.35 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. * 4.36 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; * 4.37 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). * 4.38 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. * 4.39 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: * 4.40 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) * 4.41 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. * 4.42 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) * 4.43 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, * 4.44 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: * 4.45 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, * 4.46 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, * 4.47 Do to others as you would be done to. Thou shalt not muzzle * 4.48 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. * 4.49 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. * 4.50 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.

* 4.51 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; * 4.52 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, * 4.53 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 * 4.54 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 * 4.55 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. * 4.56 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. * 4.57 and Exod. 31. 14. * 4.58 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; * 4.59 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, * 4.60 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, * 4.61 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, * 4.62 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, * 4.63 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 * 4.64 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, * 4.65 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, * 4.66 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, * 4.67 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, * 4.68 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, * 4.69 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, * 4.70 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? * 4.71 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 * 4.72 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: * 4.73 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. * 4.74 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; * 4.75 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.) * 4.76 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; * 4.77 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.

* 4.78 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.

* 4.79 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) * 4.80 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, * 4.81 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, * 4.82 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:

* 4.83 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, * 4.84 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: * 4.85 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.

Notes

• * 1.1

  The definiti∣on of a true Church.
• * 1.2

  Heb. 12.
• * 1.3

  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.
• * 1.4

  Irenaeus, Et Infantibus In∣fans factus, sanctificans In∣fantes.
• * 1.5

  No Infants of the Primitive Church at Je∣rusalem.
• * 1.6

  No Infants of of the Primi∣tive Church at Samaria.
• * 1.7

  No Infants of the Church of Caesaria in her Primitive state.
• * 1.8

  No mention of Infant Baptism to the Ethio∣pian Convert.
• * 1.9

  Exod. 12. 48.
• * 1.10

  No Infants found admitted to the Primitive Churches at Antioch.
• * 1.11

  No Infants of the Primitive Churches at Syria, Cili∣cia, &c.
• * 1.12

  No Infants of the Primitive Church at Phi∣lippi.
• * 1.13

  No Infant of the Church at Thessalonica.
• * 1.14

  No Infant of the Primitive Church at Be∣rea.
• * 1.15

  No Infant of the Primitive Churc•• at Co∣rinthus.
• * 1.16

  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.
• * 1.17

  No Infant of the Primitive Church at E∣phesus.
• * 1.18

  No Infant of the Primitive Churches in Galatia.
• * 1.19

  No Infant of the Primitive Church at Co∣loss.
• * 1.20

  No Infant of the Roman Church in the Primitive state.
• * 1.21

  No Infant of the Church at Troas in the first times.
• * 1.22

  No Infant of the Church at Ptolemais in her Primitive state.
• * 1.23

  No Infant of the Primitive Church at Da∣mascus.
• * 1.24

  Diodate.
• * 1.25

  Mr. Tombes Antipoedob. 3 part S. 53.
• * 1.26

  All Churches have as much need of Baptism as the primitive Churches.
• * 1.27

  Baptism tryeth lofty Hearts; and they commonly reject it.
• * 1.28

  John Baptist had no order to sprinkle water upon the people.
• * 1.29

  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.
• * 1.30

  Mr. Fisher.
• * 1.31

  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.
• * 1.32

  Aug. Confess.
• * 1.33

  Diodate. Erasmus. Musculus. Austin.
• * 1.34

  Tindal.
• * 1.35

  Hymingeus.
• * 1.36

  Calvin. Vrsin. Paraeus.
• * 1.37

  Zanky.
• * 1.38

  Scapula.
• * 1.39

  Grotius.
• * 1.40

  Mincaeus.
• * 1.41

  Leigh.
• * 1.42

  Erasmus.
• * 1.43

  Causabon. in Matth. 3.
• * 1.44

  Beza. in Matth. 3.
• * 1.45

  Chamier. Tom, 4. l. 5. c. 2. Ser. 6.
• * 1.46

  Mr. Wilson.
• * 1.47

  Diodate.
• * 1.48

  Dr. Taylor.
• * 1.49

  Dr. Hammonds Annot. on John 13. 10. and 3. 23. Matth. 3. 1. &c.
• * 1.50

  Mr. Mede's Diatribe.
• * 1.51

  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.
• * 1.52

  1 John 2. 20. 21. 2 Tim. 1. 6. 7.
• * 1.53

  From the scope of the Apostle.
• * 1.54

  1 Cor. 3. 16. 2 Cor. 6. 16.
• * 1.55

  V. 7.
• * 1.56

  V. 12.
• * 1.57

  V. 18.
• * 1.58

  V. 28. 29. 30. 38.
• * 1.59

  1 Cor. 13. 8. 9.
• * 1.60

  From the ex∣tent of the pro∣mise as made by Christ to his Church.
• * 1.61

  Dr. Jer. Tay∣lor, of laying on of hands.
• * 1.62

  3 From the na∣ture of the du∣ties of the Church.
• * 1.63

  4 From the na∣ture and perpe∣tuity of the ex∣hortations to seek for the gifts of the Spirit.
• * 1.64

  5 From what is found of the con∣tinuation of spi∣ritual gifts in the Church at this day.
• * 1.65

  Dr. Hammond on 1 Cor. Chap. 1. and Cha. 12.
• * 1.66

  Dr. Jer. Tay∣lor of Confir∣mation.
• * 1.67

  From the scrip∣tures silence, as to the privation of the right which the Church once had to the gifts of the Spirit.
• * 1.68

  Dr. Jer. Tay∣lor Def. of lay∣ing on of hands.
• * 1.69

  Separation grounded on Gods Act and Decree, in re∣spect of Angels and Men.
• * 1.70

  T••e first sepa∣tion was be∣tween persons that owned the same God.
• * 1.71

  Gospel separa∣tion more per∣fect in religious cases in the Go∣spel then in the Law.
• * 1.72

  Gospel separa∣tion two-fold, viz. from the World, and from them that walk disorderly under the Christian name.
• * 1.73

  Dr. Hammand takes the separa∣tion, Rev. 18. 4. to be first from the sin, and se∣condly from the place.
• * 1.74

  1 Kin. 18. 25.
• * 1.75

  Tertull. Apo. c. 29.
• * 1.76

  Hillary against Auxent.
• * 1.77

  Theod. l. 4. c. 24.
• * 1.78

  Lact. Firm. Divin. Inst. ••. l. 5. c. 20. &c. 21.
• * 2.1

  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.
• * 3.1

  1 Cor. 8. 6.
• * 3.2

  Isa. 40. 28.
• * 3.3

  Chrysost.
• * 3.4

  August.
• * 3.5

  Gen. 1. 31. Eccl. 7. 29. Gen. 2. 27. & 3. 17, 18, 19.
• * 3.6

  Augustine. De Civ. Dei. L. 13. c. 23.
• * 3.7

  Luk. 20. 24. Rev. 22. 16. 1 Tim. 2. 5, 6. 1. Joh. 2. 2. Heb. 2. 9.
• * 3.8

  Aug. de Civit. Dei. l. 18. c. 46. l. 17. c. 11. l. 11. c. 2.
• * 3.9

  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.
• * 3.10

  Ambros. in 1 Tim. 2.
• * 3.11

  Amb. l. 3. de fi∣de c. 4.
• * 3.12

  Aug. Tom. 7. Artic. Falso.
• * 3.13

  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.
• * 3.14

  Euseb. Eccl. Hist. l. 6. c. 11.
• * 3.15

  Tindall.
• * 3.16

  Rom. 5. 1. 2 Cor. 5. 15. Rom. 4. 22, 23, 24. Rom. 3. 25, 26.
• * 3.17

  Augustin, L. cont. 2. •• pelag. c. 21
• * 3.18

  Aug. in Joh. 6. Greg. I. 6. ep. 15.
• * 3.19

  Ephes. 4. 4. Acts 5. 32. 1 Cor. 6. 11.
• * 3.20

  Aug. de Civit. Dei, l. 11. c. 10. & verb. Apost. Serm. 13. c.
• * 3.21

  Bernard.
• * 3.22

  Joh. 3. 16. Eph. 1. 4. 2 Thes. 2. 13. Rom. 9. 11. Psal. 4. 3.
• * 3.23

  Ambros. in Tit. 3.
• * 3.24

  Jerom. Apol. ad Ruffin.
• * 3.25

  Chrys. in Eph. c. 1.
• * 3.26

  Jude v. 4. 2 Thes. 2. 10, 11, 12. Rom. 2. 9, 10, 11.
• * 3.27

  Ambrose l. 2. de vocat. Gent. c. 1.
• * 3.28

  Augustine cont. Jul. l. 3. c. 18.
• * 3.29

  1 Cor. 5. 22. Mat. 19. 14.
• * 3.30

  Austin. cont. advers. leg. l. 1. c. 16.
• * 3.31

  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.
• * 3.32

  Justin. Mart. in orat. ad An∣thon. pium.
• * 3.33

  Tertull.
• * 3.34

  Heb. 6. 1, 2. Act. 8. 12, 15, 17. Act. 19. 6. 2 Tim. 1. 6. Rom. 8. 13.
• * 3.35

  Clem. ep. ad Juli.
• * 3.36

  Jerom. ep. ad Lucif.
• * 3.37

  Act. 2. 41, 42. 1 Cor. 11.
• * 3.38

  Tertul. Apol.
• * 3.39

  Isa. 1. 11, 12, 13, 15, 16. Heb. 12. 14.
• * 3.40

  Aug. de Civit. Dei. l. 21. c. 25.
• * 3.41

  Prosp. lib. de sentenc.
• * 3.42

  1 Tim. 3. Tit. 1. Act. 13. 23. Ezek. 34. 2, 3. 2 Cor. 12. 14. Ezek. 34.
• * 3.43

  Con. Carth. 3. can. 22.
• * 3.44

  Aug. in Psal. 146.
• * 3.45

  Con. Aurel. Can. 17,
• * 3.46

  Tit. 2. 10, 11. 2 Thes. 3. 6. Rom. 16. 17.
• * 3.47

  Con. •…•…bilo. Can. 25.
• * 3.48

  Decret. Greg. 4. tit. 39. c. 13.
• * 3.49

  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.
• * 3.50

  Aug. de Corep. & Gra. c. 13.
• * 3.51

  Bern. ep. 42.
• * 3.52

  2 Cor. 9. 7, 11, 12. Act. 6. 1, 2, 3, 4, 5, 6, 1 Cor. 1. 16. 1. 2.
• * 3.53

  Lactan. Firm. Aug. ep. c. 6. Decret. Greg. l. 1. c. 14.
• * 3.54

  Isa. 26, 19. 1 Cor. 15. 21, 22, 42, 43, 44, 45.
• * 3.55

  Aug. de Civit. Dei. l. 20. c. 12-13: 14, 15, 16. where he large∣ly treateth of this point of the Christian Faith.
• * 3.56

  1 Tim. 4. 1. Heb. 9. 27. 2 Cor. 5. 10
• * 3.57

  De Civit. Dei. l. 21. c. 2.
• * 3.58

  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.
• * 3.59

  Just. cont Try∣phon p. 30. 7. Ludovic. Vives Com. in Aug. De Civit. Dei l. 20. c. 7.
• * 3.60

  2 Tim. 3. 15, 16, 17. John 2. 31. Isa. 8. 20.
• * 3.61

  Jerome Tom. 6. in Jer. 9.
• * 3.62

  Amb. de Incarn.
• * 3.63

  Aug. in Psal. 66.
• * 3.64

  Mat. 7. 12. Mat. 13. 29. 30; 38, 39.
• * 3.65

  Chrysost. 1 tom. in Mat. 13. Hom. 4. 7. Aug. Ep. 42.
• * 3.66

  1 Pet. 2. 14. Tit. 3. 1. 1 Pet. 2. 13. Rom. 13. 1. Acts 5. 29.
• * 3.67

  Leodens Ep. cont. paschal 2.
• * 3.68

  Tertul. Apol. Chap. 30.
• * 3.69

  See Calv. Inst. 276, 282.
• * 3.70

  Just. Mart. per Smer. p. 5.
• * 3.71

  Tertul. Apol. c. 9.
• * 3.72

  Aug. de Catec. Rudib. 9.
• * 3.73

  D. White, Def. of the way, &c.
• * 3.74

  Diodat. Socrat. l. 5. c. 2.
• * 3.75

  Augustine, Paulinus, Theophylact. allow this Ex∣position of this Text. Modern Writers some do not oppose it, o∣thers offer ano∣ther Exposition.
• * 3.76

  The Lords Table teaches Chri∣stians to love both Friends and Enemies.
• * 3.77

  2 Cor. 2. 14, 15, 16.
• * 3.78

  The Lords Ta∣ble sets forth the Abrogation of the Law.
• * 3.79

  Aug. ad For∣tunat.
• * 3.80

  Aug. Serm. 28.
• * 3.81

  Aug. ep. 118.
• * 3.82

  B. Hall Old Religion.
• * 3.83

  Con. Trident. de Transub. c. 4. can. 2.
• * 3.84

  Jeremias of Constantinop. Art. Theol. Wittenberg. Anno 1584.
• * 3.85

  Whitak. contr. Dur. l. 2. fol. 220.
• * 3.86

  Joh. 6. 56.
• * 3.87

  1 Cor. 12. 27.
• * 3.88

  Acts 3. 21.
• * 3.89

  Mat. 28. 6.
• * 3.90

  Heb. 8. 4.
• * 3.91

  Bellarm.
• * 3.92

  Vasquez.
• * 3.93

  1 Cor. 11. 28.
• * 3.94

  Ignatius.
• * 3.95

  Cyprian.
• * 3.96

  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.
• * 3.97

  〈 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.
• * 3.98

  Rhemists.
• * 3.99

  Augustin.
• * 3.100

  Raban. Mau∣rice.
• * 3.101

  Marbeck. out of Fra. Pe∣trarcha.
• * 3.102

  Durand.
• * 3.103

  Erasmus.
• * 3.104

  Basil.
• * 3.105

  Aug. Confess. l. 10. c. 33.
• * 3.106

  Cornel. A∣grip.
• * 4.1

  Calvin.
• * 4.2

  The Duty of Singing and Prophesying compared.
• * 4.3

  Mr. Stubs Light out of Dark. p. 151.
• * 4.4

  Injunct. of Q. Elizabeth.
• * 4.5

  Mr. Pryn Hist. of B. B. p. 357, 358.
• * 4.6

  Salmasius.
• * 4.7

  Vid. B. Bil∣son perpet. Go∣vern. c. 2. B. Andr. form of Govern. B. U∣shers Orig. of Episc.
• * 4.8

  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.
• * 4.9

  Clemens ad Corinth. Ep. 1.
• * 4.10

  1 Tim. 5. 17.
• * 4.11

  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.
• * 4.12

  Hom. in Tit. See also the An∣not. on Clem. Ep.
• * 4.13

  Mr. H. S. Lig••t out of Dark.
• * 4.14

  Hom. 2. in Ep. ad Hebr.
• * 4.15

  Bonav. in vit. Fra.
• * 4.16

  Tertull. L. de Bap.
• * 4.17

  See Mr. Stubb Occas. Queries.
• * 4.18

  Theod. l. 1. c. 9.
• * 4.19

  Clement, Ep. 1. ad Corinth.
• * 4.20

  Leo Ep. 84. c. 5.
• * 4.21

  Dr. B. perpet. Governm. p. 339.
• * 4.22

  Cyp. Ep. l. 1. Ep. 4.
• * 4.23

  Dr. Field of the Church.
• * 4.24

  Dr. Fulk.
• * 4.25

  Rhem. Annot. on Act. 13.
• * 4.26

  Dr. Field of the Chu. 667.
• * 4.27

  Augustine, as alledged by Dr. Fulk.
• * 4.28

  Augustine.
• * 4.29

  The best Gener. Council disobey∣ed by the Pa∣pists, &c.
• * 4.30

  Tertullian, of Blood and strangled things
• * 4.31

  Dr. Field of the Church, 645.
• * 4.32

  Panorm.
• * 4.33

  Gerson.
• * 4.34

  Socrat. Eccles. Hist. l. 1. c. 5.
• * 4.35

  Aug. Ep. 8.
• * 4.36

  Hest.
• * 4.37

  Luke 5. 33.
• * 4.38

  Jerom.
• * 4.39

  Origen.
• * 4.40

  Isa. 58. 3.
• * 4.41

  Socrat. l. 5. c. 19. Or after the Greek, c. 20.
• * 4.42

  Platina. p. 171.
• * 4.43

  Tom. 1. ad Nepo.
• * 4.44

  D. Field of the Church.
• * 4.45

  Dr. Field of the Church.
• * 4.46

  Rom. 2.
• * 4.47

  Mat. 7. 12.
• * 4.48

  1 Cor. 9. 9, 10.
• * 4.49

  Heb.
• * 4.50

  Heb.
• * 4.51

  I speak not here of the ut∣most South and North, but the most re∣mote habita∣ble parts of the World.
• * 4.52

  John. 4.
• * 4.53

  Col. 2. 16.
• * 4.54

  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.
• * 4.55

  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.
• * 4.56

  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?
• * 4.57

  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?
• * 4.58

  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?
• * 4.59

  Stennet against Russel.
• * 4.60

  Ex Heylin Hist. de Sabbath.
• * 4.61

  Antiq. l. 14. c. 18. De Bello, l. 2. c. 16.
• * 4.62

  Justin. in Dial cum Trypho.
• * 4.63

  Iren. advers. Haeres. l. 4. c. 30.
• * 4.64

  Tertul advers. Judaeos.
• * 4.65

  Euseb. Hist. l. 1. c. 4.
• * 4.66

  Ignat. l. 8.
• * 4.67

  Just. Mart.
• * 4.68

  Aug. Ep. 119.
• * 4.69

  Mr. Perkins.
• * 4.70

  Beza his note; quoted by Mr. Warren.
• * 4.71

  Bucan.
• * 4.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Sic∣ut ordinavi, As I have ordained 1 Cor. 16. 1.
• * 4.73

  Ignatius accor∣ding to Mr. Warren his quotation of him.
• * 4.74

  Justin Martyr, Apol. ad Calc.
• * 4.75

  Celsus.
• * 4.76

  Diodat.
• * 4.77

  Dr. Bale, End to Contro.
• * 4.78

  No Image is a proper Instru∣ment to pro∣pitiate or wor∣ship God by. See Dr. Ham. on the Text.
• * 4.79

  Bernard.
• * 4.80

  Tindal Fox Martyrol. Fol. 1254.
• * 4.81

  Origen. Hom. 5 in Levit.
• * 4.82

  Isa. 32, 20.
• * 4.83

  Mr. J. Milton of Tythes.
• * 4.84

  Cent. 1. Ep. ad Corinth.
• * 4.85

  Euseb. Sorat. Evag.