Rome ruin'd by VVhite Hall, or, The papall crown demolisht

Rome ruin'd by White-hall. Or, The Papall Crown demollish••t.

Containing a confutation of the three degrees of Popery, viz. Papacy, Prelacy, and Presbytery, answerable to the triple Crown of that three-headed Cerberus the Pope, with his three fold Hierarchies aforesaid.

CHAP. 1. The first Chapter treateth of the opinions of Atheists, and the confutation thereof.

IT was the opinions of the antient Hea∣thens,* 1.1 That there was no God, ascribing the event of all things to naturall causes, as to Fortune, Chance, and Fate, which things they conceived to have great power upon Counsells, Lawes, and Acti∣ons of men; the best learned of them did distinguish, and determine them thus, viz. To Fortune they ascribed such things, as when any digged the ground (as to lay a foundation, or the like) and found a treasure, which he did not looke for▪ to Chance, when any thing good, or bad, hapned to any whilst they slept, or thought not of it, or to infants: To Fate those things which proceeded from the influence of starres, motions, or operations of the Heavens▪

and all inferiour bodies subordinate to them; the counter-change of the day, and night, and all other seasons▪ of the yeare.

Now 〈…〉〈…〉 such 〈…〉〈…〉 a•• I feare there is many) I demand of them what they meane by the word Nature, and whether they apprehend it to be a thing, which hath reason, or understanding in it selfe, and so moveth all crea∣tures, according to the proper nature, and kinde of every of them.

For (if so) in that sence, God and Nature are both one, and* 1.2 therefore is called, Natura naturans, that Nature, which giveth nature to all things, so that one defining of Nature, calleth it, God, and divine reason, incerted, and put into the world, and every part thereof▪ but if by the word Nature they meane a certaine power, influence, or instinct, which (without sence, or understan∣ding in it selfe) hath an opperation in things senslesse, inclining, and moving them to a certaine end: It must needs follow, that the same nature, influence, or power hath that motion, force, or op∣peration, from some superiour essence, which hath understanding, and is of infinite power and wisedome; who createth, moveth, guideth, and concerneth it: In which sence it is defined of some to be principium motus & quies, the beginning of motion and rest, and so numbred amongst such causes, as work for an end.

From all which it may be concluded, that nature must needs* 1.3 be directed by the providence of God; for nothing that is voyd of understanding and sence, can tend to a certaine end, except it be directed by some, that knoweth the end, As an Arrow cannot tend to a certaine marke, except it be shot by some that knoweth the marke; in which sence nature can be nothing else, but the in∣strument* 1.4 of God. Againe, nature may be termed Gods order; and so things extraordinary are called unnaturall For••une his unre∣vealed will, and so we call things changeable, that are besides rea∣son and expectation. What then is Nature but God! call him what thou wilt, Nature Jupiter, &c. he hath as many names as officer, it comes all to one passe; That God it the fountaine of all the first giver and preserver, from whom, and of whom all things* 1.5 depend: and that he is all 〈◊〉〈◊〉 all, and in every place▪ so that the universall world is nothing else but God exprest, and therefore every man that hath reason, or is reasonable, may know out of

the same reason, that he that made him is God, as the Psalmist confesseth, Psal. 100. It is he that made us, and not me ourselves▪ for as a man seeing a great fabrick, or building, will conclude that it did not make it selfe: so we seeing the great fabrick of Heaven and Earth, must needs conclude, that it had one that framed and produced it in that beauty we see it have. As the Psal∣mist also acknowledgeth, Psal. 19. 1. 2. The heavens declare the glory of God, and the firm••ment sheweth his handy worke. One day telleth another, and one night certifieth another, &c.

SECT. 2. Of the Appellations of God, whereby he is made knowne unto the world.

THe name of a thing, is that whereby it is made knowne unto others, and severed and distinguished from other things. In this latter respect God needeth no name, because he is but one:* 1.6 neither can properly any name be given him, because he is infinite, and cannot be comprehended in a name. Neither is a name given to God, in respect of himselfe, but to us: that in some sort he might be made knowne unto us. That there is a God, Nature it selfe will teach us: but what this God is we know not, but as it plea∣seth him to reveale unto us in his Word. Now the name of God in Scripture is five wayes to be taken: As,

• 1. For God himselfe, Joel 2. 32. Whosoever shall call upon the* 1.7 name of God shall be saved.
• 2. For the Word of God, as in Joh. 17. 6. where our blessed Sa∣viour saith, I have manifested thy name, &c.
• 3. For the wisedome, power, mercy, and other Attributes of God, as in Mal. 1. 11. Great is my name, that is, my glory power, and majesty.
• 4. For the commandement of God, Joh. 17. 8. I came in my Fa∣ther•• name.
• 5. For that whereby God is called, viz. Jebovah, Exed. 3. 15. where the Lord saith, This is my name for ever.

Further touching the names which are given to God, they* 1.8 may be reduced to foure sorts, viz.

1. The names whereby the divine Nature and Essence is ex∣pressed, a•• Eheje Jehovah, which are only peculiar unto God.

2. His name taken from his Attributes, as his Wisedome, Ju∣stice, Mercy, and such like, which properties though (in a most excellent manner) they agree unto God, yet are also communi∣cated unto Creatures: and so he is called Creator, Lord, Go∣vernour, Preserver, his opperations being three-fold, as 1. In Creation. 2. In Formation, and 3. In Consummation.

3. Some of his names include a Negation, or absence of some imperfection incident to the Creatures: and so he is called immor∣tall, immutable, as also in regard of the vaine opinions, and esti∣mations of men, as the Idols of the Gentiles were called gods.

4. The name of God is given him by way of Similitude, as Ma∣gistrates, in respect of their Authority, are called gods, so also Pro∣phets, in regard of their divine knowledge, Holy men, for their sanctity, and Angels for the excellency of their Creation, and so are called gods, Nun cupative, by a kinde of Appellation: as Mo∣ses is called Aarons God, Exod. 4. 16. but the Lord is called God essentially, The God of Abraham, Isaac, and Jacob, Exod. 3. 4.

Besides these, there are other names which belong particularly unto God, as in Exod. 3. 4. where the Lord saith to Moses, Eheje, or, I am that I am hath sent thee.

Which word according to the Expositers of the Hebrewes sig∣nifieth* 1.9 all the differences of time, both past, present, and to come, as it is expounded, Rom. 1. 8. 2. Others terme it a name of* 1.10 unchangeablenesse, for the creatures which have their dependen∣cie of themselves cannot say Ero, I shall be. 3. It sheweth the perfection of God, that hath his being of himselfe, and not of any other. 4. The goodnesse of God, that giveth to all things their being, as i•• Rom. 11. 36. where the Apostle saith, Of him, through him, and for him are all things: therefore in that things are said to be, they have it given them by the goodnesse of God. 5. It declareth the infinitenesse of God, that God is all in all, as in 1 Cor. 15. 28. so that this is unto God to be, to be all things, as wisedome, goodnesse, righteousnesse, &c. 6. This name maketh a difference betwixt the true God, and the false gods of the Heathen, that had no being at all. 7. This name sheweth both the power of God, that nothing can hinder his everlasting being, and his

goodnesse in promising his continuall presence, and assistance to his Church: and this name of God was not unheard of amongst the wiser sort of the Heathen, for it is said that this sentence was written upon the doores of the Egyptians Temples, Ego sum omne, &c. I am whatsoever was, is, or is to come. It is also re∣ported of a Heathen, that being asked what God was, said, Quod semper est, neque principium habens, neque finem: That which alwayes is, having neither beginning, nor ending. It is also re∣ported, that upon the Temple of Apollo, were written Tues, in∣timating, that such things as are mutable, and changeable, may rather be said not to be, then be.

There is also the name Jehovah given unto God, which signi∣fieth the same with Eheje, being added as more usuall, and better knowne, and it betokeneth two things principally, viz. The Eter∣nity,* 1.11 and alwayes being of God, and his cause of being to all other things, as the efficient cause from whom, the formall cause through whom, and the finall cause for whom all things are., 2. It betokeneth Gods power in his goodnesse, and truth: the first, in being able: the second, in being gracious, and willing: and third, in being constant to fulfill his promise. Fourthly, this name Jehovah is also incommunicable to all other, El••him, which signifieth God: is sometimes given to Angels, sometimes to Judges, &c. but Jehovah is peculiar unto, God; so that of all names that are given unto God, none doth more fully expresse what God is, then the name Jehovah.

CHAP. II. Treateth of the opinion of the Anti-trenitarians, and the confuta∣tion thereof.

THe opinion of the Anti-trenitarians, is either to deny the Divinity of Christ, or that he is not equall with the Father, and the Holy Ghost.

That there is a God I have proved, and it cannot be denyed by any who beleeve the Scriptures, or are Rationall. Now that Christ is God, is also sufficiently con∣firmed* 1.12 by the Apostle Paul. Col. 2. 9. In him dwelleth the fulnesse of the God-head bodily. As also the testimony of John, (Chap. 1.

1, 2, 3.) In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God, all things were made by him, and without him was nothing made that was made: In him was life, and that life was the light of men, &c. with Col. 1. 16, 17. For by him were all things crea∣ted that are in heaven, and earth, visible, or invisible, whether they be thrones, or dominions, or principallities, or powers, all things were created by him, and for him, and he is before all things, and by him all things consist, as also Ioh. 5. 10. Phil. 2. 6.

SECT. 2. That the Holy Ghost is God.

THat the Holy Ghost is God, is also proved by divers places of Scriptures, as in Gen. 1. 2. where it is said, that the Spi∣rit of God moved upon the waters; by which the creatures were fostered and formed, as Job 26. 13. His Spirit hath garnished the heavens.

2. Againe, as God only created the world, so likewise the reno∣vation of the heart, is only the work of God, because it is a new creation, as the Prophet termeth it, Psal. 51. 10. where he saith, Create in me a new heart, but this is also the work of the Spirit, as it followes, take not thy holy Spirit from me; and againe in the 12. vers. Hold me up with thy free Spirit, intimating, that without the aide and assistance of the blessed Spirit, no divine work (viz. as the creating of a new heart) can be wrought, or effected.

3. It is Gods work to teach us his will, and to bring us to eter∣nall life; but this is wrought by the Spirit, as the Psalmist con∣fesseth, Psal. 143. 10. in these words: Teach me to doe thy will, for thou art my God, (let thy good Spirit) lead me into the land of righteousnesse; in which place the Prophet confesseth, that he could not doe the will of God, without the assistance of the Spirit of God.

4. The Holy Ghost is excellently proved to be God, from that passage concerning Sampson, where it is said, The Spirit of the

Lord came upon him, Judg. 14. 5. but after his locks were polled, it is also said, that he knew not that the Lord was departed from him, Judg. 16. 20. from whence we may gather, that he that came upon him before, was the same that departed from him then, (there called the Spirit of the Lord) and so it is evident, that the same that is called the Spirit of the Lord, is also called the Lord.

5. It is also proved from Act. 5. where Peter reproving An∣nanias for his dissemulation, saith, Why hath Satan filled thy heart to lye to the Holy Ghost, and to keep back part of the price of the Land, &c. Why hast thou conceived this thing in thy heart, thou hast not lyed unto men, but unto God? Where comparing the fourth verse with the third, it is evident, that the lye which Annanias made to the Holy Ghost, was made unto God; as also Mat. 12. 31, 32.

6. Our Saviour also testifieth as much, Joh. 14. 15, 16, 17. I will pray the Father, and he shall give you another Comforter,* 1.13 even the Spirit of truth. I will not leave you comfortlesse, I will come unto you; by which words it is evident, that the Comforter he spake of was himselfe; for saith he, he dwelleth with you, and shall be in you. As if he had said, as I have formerly declared my selfe the first Person, in creating of you, and now the second Person in redeeming of you, so when I am ascended into Heaven, I will then shew my selfe the third Person, in sanctifying of you: I will not leave you comfortlesse, I will come unto you. He did then acknowledge himselfe to be the Comforter, which he would send them.

SECT. 3. Of the Ʋnity of the Trinity.

HAving thus procured the Trinity of Persons, in the next place I will treat of the Ʋnity of them; which is sufficient∣ly proved by one Text of Scripture, 1 Joh. 5. 7. There be three that beare record in heaven, the Father, the Word, and the Holy Ghost▪ and these three are one. It is also confirmed by our Savi∣ours answer to Philip, Joh. 14. 8. 10, 11. where desiring to see

the Father, is answered by Christ in these words: Have I been so long with you, and yet hast thou not knowne me? Philip, he that* 1.14 hath seene me, hath seene the Father; how sayest thou then, shew me the Father; beleeve me that I am in the Father, and the Fa∣ther in me; the words that I speake, I speake not of my selfe, but the Father that dwelleth in me, he doth the workes; beleeve me, that I am in the Father, and the Father in me, Joh. 17. 21. I and* 1.15 my Father am one, Joh. 10. 30. And that the Holy Ghost is one with the Father, and the Son, we have also the testimony of our Saviour, John 16. 1••. where he promising the Holy Ghost to his Disciples, saith, He shall glorifie me, for he shall receive of mine, and shew it unto you; All things that the Father hath are mine, therefore I said unto you, that he shall take of mine, and shew it unto you, with Joh. 15. 26. But, when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father.

Object. Our Saviour acknowledgeth the Father to be greater then he, Joh. 14. 28. how then can he be equall with him?

Answ. That was spoken in respect of his Humanity, with his* 1.16 Diety; for as he was God, he was greater then as he was Man, and therefore he saith, that he speaketh not of himselfe, Joh. 14. 10. but that he was equall with the Father, may further appeare in the 14. vers. where he saith, If ye aske the Father any thing in my name, I will doe it: As if he should have said, If ye aske any thing of my Diety, in my name, (as I am Man) as I am God▪ I will grant it.

SECT. 4.

Object. WHerein consisteth the union of the two Na∣tures?

Answ. In this blessed union, the humane Nature of Christ, assumed not the Divine, but the Divine assumed and took unto* 1.17 it the humane nature: for the Divine nature of Christ was a Person subsisting of it selfe from all beginnings. In the union of the blessed Trinity, the humane had no subsistence of it selfe, before it was so assumed, but as soone as it began to be, it was

assumed into the Person of the Son of God: And so that hu∣man nature consisting of body and soule, which Christ assumed, became the particular body, and soule, of the Sonne of God: And therefore the Apostle saith, that God purchased his Church with his owne blood, Act. 20. 28.

Yet in the uniting of the two Natures of Christ, we must take heed of two errors:

1. That by uniting them, we imagin not either of the two* 1.18 Natures to be absorpt, or abolished, or that there is a confusion of Natures (as in the commixion of Honey and Water, neither of them retaining the same name, or nature) or that out of these two natures, a third commeth forth compounded of them both: as in the commixion of the Eliments.

2. Neither is this Ʋnity to be too much extinuated, or lesse∣ned, as to thinke the Ʋnion to consist only in Assistance, as the Angel stood by Peter, Act. 12. or only in a certaine conjunction, (as when two divers Mettels are put together) but they are so united, as that the properties of both natures remaine, and yet there is but one person subsisting of them both: Like as the body, and soule are united together, and the fire and red hot Iron.

SECT. 5. Of the communion of the Graces in the union of the two natures.

AS touching the communion of the Graces, in the union of the two Natures:

1. The Divine Nature received not any increase of Grace, in regard it can have no imminution, (being it selfe most perfect, and unchangeable) but the Humanity was perfected, by this union, and received increase of gifts, Joh. 16. 4.

2. The Graces communicated, are either created, or finite, or* 1.19 uncreated, and infinite.

The created, and finite Graces, as Wisdome, Knowledge, Holi∣nesse; (and the rest) are not in Christ, as he is Man, the essenti∣all* 1.20 properties of his Diety; but effects only thereof, infused into Christs human Nature, being finite, and created, as the Huma∣nity it selfe was; yet they are given to Christ without limita∣tion,

and measure, which in the Saints are limited, and given by measure.

3. These Graces were not all at once in the highest perfection appearing in Christ, in the dayes of his flesh; but they received in∣crease, by reason of the infirmity of the human nature which he assumed, as it is said, Luk. 2. 52. That Jesus increased in wisdome; but after Christ was glorified, then they shined in him in the greatest perfection.

SECT. 6. Of infinite Graces.

BEsides these finite, and created gifts, there are others, that are not finite, neither can be referred to the first sort; as the universall dominion over all Creatures, the power of remitting of sins, of judging the world, adoration, vivification, inffnite glory, &c. For,

1. These being particular to the Divine Nature, yet by vertue of this union are even communicated to the man Christ, Who is made Heire of all things, Heb. 1. 2. Judge of the world, Act. 17. 31. & 10. 42. And whose flesh giveth life, Joh. 6. 51.

2. These divine gifts are not formally, or essentially, in the hu∣man nature, nor as the first gifts, for this were to make the t••o natures equall, and to confound their properties.

3. It is more then a visible communicating, for such as is the communion, such is the union; as the one is reall, though not essen∣tiall, so is the other. As in Iron made red hot with fire, neither* 1.21 hath the Iron lost his former qualities, and yet it giveth light, heat, and burneth (not by any essentiall Phisicall quality infused into it, but by the reall union, and conjunction of the fire) and so the God-head shineth and worketh really in the human nature of Christ.

4. The Divine Nature of Christ worketh not now by it selfe alone, as before his Incarnation, Sed cum ea & par ••am; but with it, and by it, exercising and shewing it selfe, for the hu∣man nature of Christ quickneth and knoweth all things as om∣nipotent, not formally, and essentially by it selfe, in its owne be∣ing,

(as the God-head doth) but in having the Divine Nature inseparably united unto it, by vertue whereof it doth all those things; even as the hot Iron burneth, and heateth by the vertue of the fire which is in it.

5. As before was shewed, that the gifts and graces of the hu∣man nature of Christ did not appeare in their perfection all at once, so this communion of these Divine properties did not wholly shew it selfe in the dayes of Christs flesh; for though the God-head was united to his Humanity in the very first conception, yet it did somewhat restraine the opperation thereof, because of the worke of our redemption: the Divine nature did rest in Christ, that the Humane might dye.

6. In that Christ is said after his Ascension, to sit at his Fa∣thers right hand, it is neither in respect of his Divine nature, which was never absent from thence, nor yet as though his Hu∣man nature did not sit there before, seeing in the very concepti∣on, the Humane nature was united to the Divine; but because then the power and kingdome of Christ was made manifest to all the world, which before lay hid in him: the Divine nature work∣eth by the Humane, and the Humane by vertue thereof admi∣nistreth all things.

And yet albeit betwixt the Divine and Human nature of* 1.22 Christ there is a communion reall, and personall the Graces crea∣ted, and finite, are really communicated to Christs humanity; as his wisedome, knowledge, holinesse, &c. but the gifts which are infinite, and peculiar unto God, as to be omnipotent, omni-present, knowing all things, &c. are imputed only personally. As the man Christ, is omnipotent, omni-present, knowing all things, but not the Manhood of Christ; for our blessed Saviour saith, that the Son himselfe (that is in his humanity) knoweth not the day, and houre of his comming to Judgement, Mat. 13. 32. And this is further to be considered, that the Manhood communicateth not any property to the God-head of Christ really, for the Divine nature receiveth nothing, but giveth all; but only personally, ••in concreto, non in abstracto. As Mary is called the Mother of God-Christ, not of his God-head; and God suffered for us, but not the God-head: but the Diety of Christ communicateth to his Hu∣manity both really and personally.

SECT. 7. Hereticks condemned touching Christs Divine Nature.

HEre then are condemned all such Hereticks, which erre touching the Divine, and Human nature of Christ.

1. As touching Christs divine Nature, some utterly denying it, making Christ a meere man, and not to have been, before he was conceived in the Virgin Mary, which was the Heresie of Corinthus and Ebion contrary to Scripture, which saith, that the Word which was made flesh was in the beginning, Joh. 1. 1.

2. Them that would have another Nature in Christ, besides his Human, but not of the same substance with God, yet of an higher nature then any creature, as Carpocates, and Arius, but our blessed Saviour himselfe saith, I and my Father am one, Joh. 20. 30.

3. Them that affirme, that Christ besides his Human nature consisted of a Divine, yet not begotten of the Father, but make∣ing one Person with the Father, as well as being of one substance; so the Sabellians, and Patro-passians, whereas the Apostle saith, God sent his Son, made of a woman, Gal. 4. 4. the Person then of the Son, and not of the Father was made man for us.

SECT. 8. Touching Christs human nature.

1. IT condemneth all such as affirme that Christ was not a true man, but only in outward appearance; as the Manaches, and* 1.23 Mertionites, who are confuted by Christs owne words, Luk. 24. 29. Handle me, and see me, for a Spirit hath not flesh, and bones, as ye see me have, with 1 Cor. 15. 47. Act. 2. 22. 1 Tim. 2. 5.

2. Those which hold that Christ had not his flesh of the Vir∣gin Mary, but brought it with him from Heaven; contrary to the Apostle, who saith, that he was made of the seed of David ac∣cording to the flesh, Rom. 1. 3.

3. Those who hold that Christ had a true Human nature, but in respect of his body only, as Apollonaris of La••dicea, who is

convinced by the words of our Saviour, Mat. 26. 38. My soule is heavie unto the death.

4. Those who grant that Christ tooke upon him our whole Nature, but not our human infirmities; for the Apostle teach∣eth the contrary, that Christ was in all things tempted in like sort as we are, yet without sinne, Heb. 4. 15. For, infirmities are of two sorts, Personall and Naturall.

SECT. 9. Of Personall and Naturall infirmities.

1. SOme are Personall, as blindnesse, sicknesse, diseases, as Le∣prosie, &c. and these Christ was not subject unto.

2. There are Naturall infirmitios, which doe belong to the whole Human nature, as wearinesse, hunger, griefe, and such like; and these our blessed Saviour undertooke, that he might in all things be like unto us, Heb. 5. 2. which is also evidenced, Mat. 4. 2. where it is said, that after he had fasted forty dayes, and forty nights, he was afterwards an hungred; and Mat. 26. 38. where himselfe confesseth, that his soule was exceeding sorrowfull, even to the death, &c.

5. Those that hold that Christ had a true Human Nature, but after the uniting thereof with the God-head, it was absorpt of his Divine Nature which only remained; and this was the He∣resie of Swen••feildius. But we are otherwise taught in the Scrip∣tures, that Christ ascended up in a true visible Human Body, and that he shall with the same returne again into the world at the last day, Act. 1. 11.

6. Those who hold that the Divine Nature of Christ causeth his Humanity, (which by the property of its owne nature which* 1.24 it retaineth for ever, can be but in one place at once) to be every where; which is the opinion of the Luthreans, their reason being this, viz. because (say they) the God-head being every where, maketh the Humanity for the union sake partakers of its glory.

To which we answer:

SECT. 10. The Luthreans confuted.

1. THat the Assertion, concludeth a contradiction, for how doth Christs human nature retain the naturall proper∣ty thereof for ever (in being but in one place at once) if it be every where by vertue of the God-head?

2. If by vertue of this union the human nature can doe all things which the Diety doth, then the human nature should be absorpt, and as it were changed into the Divine.

3. There is a mutuall communion of the properties, betwixt the two Natures of Christ, but such as destroyeth not the true properties of either; but if the property of the Diety were com∣municated to the humane nature to be every where, the Huma∣nity of Christ should be altered in nature, being without the true property thereof, which is to be but in one place at once.

4. As the reason of this Assertion is not sound, so the conclu∣sion it selfe (viz. of Christs omni-presence in his Humanity) is contrary to the Scriptures, where the Apostle Peter saith, Whom the heavens must contain, untill the time that all things must be restored, Act. 3. 21.

This which hath been spoken, I suppose is sufficient to convince all such as deny the Divinity of Christ, or that he is not equall with the Father, and the Holy Ghost; but least some curious Na∣turalists should not be herewith satisfied, in the unity of the Trinity, and the Trinity in unity, (relying more upon human, or carnall reason, then Scripture) I will therefore recite the opi∣nions of sundry men touching the Trinity, and Ʋnity, of the three Persons in the same; by which they may be made unex∣cusable, and also shamed out of their absurd Heresies, and Blas∣phemies, and so revoke them for ever.

SECT. 11. Severall sorts of people, proving a Trinity of Persons in the God-head.

1. TO which purpose some of the Rabbins, doe in the name Jehovah, comprehend a Trinity, for Jehovah (say they) be∣tokeneth a God begetting, or giving essence; and if there be a God begetting, there must also be a God begotten; and because it is impossible, but that betwixt the God begetting, and the God begotten, there should be a coeternall, and substantiall love; therefore in this name is also insinuated the Holy Ghost, the God of love. And hereupon some think, that our blessed Saviour allu∣deth to this name in his prayer, Luk. 17. 16. (where he saith, Father, I have manifested thy name unto the men which thou ga∣vest me,) that is (say they) he declared openly the Doctrine of the Trinity, commanding his Disciples to baptize, in the name of the Father, Son, and Holy Ghost, Mat. 28. 19.

2. Damascen doth most excellently prove the Trinity, by this demonstration, Ʋnus Deus, non sine verbo est, God being but one, is never without the Word, but the Word he hath in him∣selfe, begotten of his owne substance; not like unto our word which hath no substance, but vanisheth in the ayre (because the conditions of our natures is temporall:) But like as our word pro∣ceeding from the minde, is neither the same with the minde, nor yet altogether divers from it; so is the Son unto the Father, which is his Word, being the same in substance, but divers in subsistence: But the Word must also have a Spirit, for neither is out word without a Spirit; but here is the difference, our spirit is not of the same substance with us, but the drawing in of the Ayre, (for we are of a compound nature) but the Spirit of the Word, is of the same substance with the Word. He also saith, that it is impossible, that God should be without naturall fecun∣dity, the Lord therefore must needs beget, but he begetteth out of his owne substance, and that from all eternity: but if the Son had not been from the beginning coexistent with him, of whom he was begotten, we shall bring in a change of his substance, for

so when he was yet no Father, he should afterward become a Father.

3. Bernard also thus eligantly inferreth, What meaneth this number, without a number: if there be three, how can there be but a number: if one, where is the number, but here I have what I may number, and what I may not number: there is one substance, and three Persons.

4. Philo the Jew commenting upon Ephesians 5. 8. (where the Apostle speaking of the state and condition of the Ephesi∣ans, before their calling) saith, Ye were sometimes darknesse, but now are light in the Lord. God is the soveraigne Giver, and next to him is the Word of God: also there is two firsts, the one is, Gods Word, and the other is God, which is before the Word: and the same Word is the beginning, and end of his good pleasure, intent, and will. And like as a City, whereof the Plat-forme is but yet set downe in the minde of the builder, (hath not being elsewhere but in the minde of the builder) so the world had no being elsewhere then in the Word of God, which ordained all things, and seperated light from darknesse, both in the world, and mens mindes.

5. Rabbie Azariel termeth God, Spirit, Word, and Voyce, saying, that the spirit bringeth forth both the word and voyce, but not by speech of the tongue, or by breathing after the man∣ner of men, and these three being one spirit, viz. one God, one Spi∣rit, rightly living: Blessed be he, and his Name, who liveth for ever and ever, Spirit Word, and Voyce: that is to say, one Holy Ghost, and two spirits of that Spirit.

6. Rubbie Joseph also saith, that the light of the Soule of the Messiah is the living God, and the living God is the fountaine of the living waters and the Soule of the Messiah is the river, or streame of life, and none but the Messiah knoweth God fully: He is the light of God, and the light of the Gentiles, and therefore he knoweth God, and God is knowne by him.

7. Mercurius Thresmigests saith also to this purpose, I thy God, saith God, am light, and minde, and of more antiquity, then nature of moysture that is issued from the shadow: and this light some speech which doth proceed from the minde is the Son of God, that which seeth and heareth thee i•• the Word of the Lord.

and the minde is God the Father, these differ not one from the other. As for their Ʋnion, it is the union of life; and this speech being the work-man of God, the Lord of the world, hath chiefe power next him, and is uncreated, infinite, proceeding from him, the Commander of all things, which he made of the perfect and naturall first-bor Son of the most perfect.

8. Numius a Pithagorist saith, the first God is free from all worke, but the second is the Commander, which maketh heaven; and God the worker and maker (saith he) is the beginner of be∣betting, and God the Good, is the beginner of being, the second is the lively expresse of the first, as begetting is an image of being, and that this worker being the Son, is known to all men, by rea∣son of the creating of the world: but as for the first Spirit, which is the Father, he is unknowne unto them.

9. Jamblicus another of the Philosophers saith plainly, that God made the world by his divine Word, and the first God being before the Beer, is the Father of a first God, whom he begetteth, and yet neverthelesse abideth still, in the solenesse of his Ʋnity: which thing farre exceedeth all ability of understanding. This is the originall patterne of him, that is called both Father to him∣selfe, and is the Father of one alone, a God verily good indeed.

10 Aemelius the Disciple of Plato, notwithstanding how great an enemy he was to Christians, speaking of the second Person, yeel∣deth to that which John speaketh, Chap. 1. 1. in these words, viz. Surely, saith he, this is the Word which was from everlasting, by whom all things which are, were made, as Heraclitus suppose∣eth: and before God (saith he) this is the very same word which that barbarous fellow avoucheth to have been with God from the beginning, in the ordering, and disposing of all things when they were confused, and it is the same God by whom all things were absolutely made, and in whom they be living, and of whom they have their life and being, which very Word cloathed it selfe with mans flesh, and appeared a man so much, that after he had bin put to death, he took unto him his God-head againe, and was very God as he had bin before, ere he came down in bodily flesh and man.

11. Another of Plato's imitaters speaking to the same effect, saith, That the beginning of St. Johns Gospel, was worthy to be written every where in letters of gold.

12. Suidas relateth, that the Devill being asked by the King of Aegypt, who he was that reigned before him, and who should reign after him, answered in these foure verses:

First God, and then the Word, and then the Spirit, Which three be one, and joyn'd in one all three, Their force is endlesse; get thee hence fraile weight, The man of life unknown excelleth thee.

Thus have I brought a jury of Rabbins, Fathers, Philosophers, yea, and the Devill himself (to evidence against the Athists, and Anti-trenitarians of these times,) who were compelled to glorifie God in their speeches, making as it were a large Volume of the Creation of God by his Word, and that the same Word is his Son. How then is it possible, that men living in so shining a light (as is now defused amongst us,) should espape the force, wrath, and vengeance of God, for not imbrasing of the truth, seeing that the other (as it were) through a mist, did see a cleernesse of his brightnesse, and that we, whom he hath nourished in his owne bosome, and comforted with the grapes of his owne vine-yard, fed with the bread of his owne Flesh, and bathed in the blood of his owne heart, should refuse to give him that respect which was ac∣knowledged by them. Doubtlesse those whom I have named shall rise up in judgement against all the Arians, Anti-trenitarians, and what others, who yet wilfully oppose the truth, as it is in Jesus; yea, when the Scriptures doe so punctually declare Christ to be the Son of God, as in these five respects, which agree to no other but him.

As first in his Name, for he is simply called God, as Joh. 1. 1.* 1.25 the Word was God; as also 1 Epist. John. 5. 20. where the Apostle speaking of Jesus Christ, saith, the same was very God.

• 2. By his Nativity and Generation, and so he is called the Son of God, Rom. 1. 3.
• 3. By nature, he is one with God, as in Joh. 20. 30. I and the Father am one.
• 4. In power, as in Mat. 28. 18. all power is given me in heaven and earth.
• 5. By his owne profession, for he professed himselfe to be the Son

• of God, and therefore th•• Jewes went about to kill him, because he said, that God was his Father, Joh. 5. 18.

Which five places, (if there were no other expressions to make out the truth of it,) is sufficient to convince the worst of men; and certainly, such as refuse to subscribe to this truth, may justly be termed worse then the Devill, for he freely confessed, that Jesus Christ was the Son of the most high God, Mark 5. 7. and surely none will any longer persist in such blasphemies, but such as dispaire of their salvation, (and therefore indeavoureth to in∣trap others in the same snare) for if there be no God, and Christ be an imposter, what expectation of any good can be hoped from them?

CHAP. III. Antiscriptarists objections cited, and answered.

SECT. 1.

THis Herisie hath been maintained of old by the Ma∣niches, who held that the Old Testament was con∣trary to the New, and that in these respects:

1. Object. Because that in the Old Testament the Lord professeth enmity against the Cananites, and chargeth the Israelites to kill and destroy them; how then is this (say they) consonant, and agreeable with the Gos∣pel, where Christ commandeth to love our enemies, Mat. 5. 44.

Ans. 1. That discention and enmity was not in respect of the Persons, but of the manners of the Gentiles; the Israelites were not so much enemies unto them, as they were enemies to the true religion of the Israelites, in worshipping of God aright.

2. The killing of the enemy did agree with that carnall people, to whom the Law was given as a School-master, Gal. 3. 24.* 1.26

3. The Apostle when he delivered over the incestuous man unto Satan, (for the destruction of the flesh,) did sufficiently de∣clare, that revenge may be taken of some enemies in charity; therefore there may be love in him that taketh revenge, as we see in Fathers which correct their children whom they love, and al∣though

Fathers kill not their children in correcting of them, yet God that knoweth what is better for every one, can correct with love, not only by infirmity, and sicknesse, but also with temporall death; as is evident in the Corinthians, where the Apostle saith, For this cause many are weake, and sick amongst you, and many sleep. And that these corrections proceed of love, he presently af∣ter sheweth, as in these words; But when we are judged we are chastened of the Lord, because we should not be condemned with the world, 1 Cor. 11. 30. 32.

4. Neither did they doe this without divine Authority, which sometimes ••s manifested in Scripture, and sometimes concealed, lest any should think it was permitted them to kill whom they would at their pleasure.

5. Albeit that in the Old Testament it be permitted to kill* 1.27 the enemies of God, yet is there also examples of loving our ene∣mies, as in David, who when Saul was offered into his hands, he chose rather to spare him, then kill him; where then there was neither difficulty, nor feare of killing the enemy, it was love that helped him; and therefore in that respect the Old Testament is not contrary to the New.

SECT. 2.

Object. THat precept of honouring Parents, is contrary to that in the New Testament, where our Saviour being ask∣ed leave by one to goe and bury his Father, answered, Let the dead bury their dead, Luk. 9. 60.

Ans. If herein the Old Testament and the New doe vary,* 1.28 and contradict one another; then the New Testament therein will be contrary to it selfe: for, the Apostle urgeth this Com∣mandement, Eph. 6. 2.

2. It is manifest that honour in a certaine degree is to be reser∣ved unto Parents, yet in comparison of the love of God, there is no doubt but that they ought to be contemned, Mat. 10. 37. He that loveth father or mother more then me▪ is not worthy of me.

SECT. 3.

Object. IN the Old Testament, the Lord is said to harden mens hearts, which is an evill worke; and therefore it proceed∣eth from a God that is a worker of evill.

Ans. God is said to harden the heart, without any touch of* 1.29 sinne. 2. It was not any violence from God that hardned Pha∣roahs heart, but his owne impiety and obstinacy that hardned him; like as the water is frozen untill the Sun shine upon it, and then it resolveth, but when the Sun is departed it, is bound with cold againe; now the Sun is not the cause of the freezing of the wa∣ter,* 1.30 but the coldnesse of the water bindeth it selfe: So properly, God causeth not the heart to be hardned, but by the absence of his grace it is hardened. As one speaking in the Person of God to Pharaoh saith, When my grace is drawne from thee, then thy owne wickednesse shall harden thy heart, the cause then must needs be ascribed to their owne wickednesse, which deserveth to be hardned, or it must be referred to the just judgements of▪ God, which are often hid, but never unjust; it sufficeth us to know and beleeve, as the Apostle saith, Rom. 9. 15. Is there unrighteousnesse with God, God forbid.

SECT. 4.

Object. IN the Old Testament the Lord is said to dwell in houses made with hands, Exod. 25. 8. whereas our Saviour saith in the New Testament, that heaven is his throne, and the earth is his footstoole, Mat. 5. 34, 35. there can then be no house made for God.

Ans. That testimony is objected first in the Old Testament, as in* 1.31 Isay 66. 1. and therefore therein the Old Testament and the New concurre, that God dwelleth not in temples made with hands, and yet both in the Old and New Testament, God is said to have his house, as in Psal. 69. 9. & 93. 5. Mat. 21. 13. & Joh. 2. 16. that therefore is so said and taken to signifie some other thing: God therefore was said to dwell in the Tabernacle, not because any

place can comprehend his Majesty, but because there it pleaseth him by some visible signes to manifest his presence, so that all the difference betwixt the New Testament and the Old, consisteth chiefly in these respects.* 1.32

1. The Old Testament doth signifie the Covenant and League which God made with his people, as to be their God, and they to be his people, Gen. 17. 7. 8. wherein the New and Old Testa∣ment doe much differ: 1. In that the one was given by Moses, and the other by Christ. 2. The one was propounded upon condi∣tions of their obedience, if they kept the Law; the New Testament requireth faith, and beliefe. 3. The Old Testament was conse∣crated by the blood of Beasts, but the New Testament is confir∣med with the blood of Christ. 4. That had but Types and Figures which are now abolished, the New Testament hath the very body and substance. 5. The one was particular to the Israelites only, the other in particular to all beleevers.

2. The Old Testament and the▪ New, are distinguished in time, that was before the comming of Christ, the New Testament com∣prehendeth the time since: and so they differ in manner, and mea∣sure of revelation, and opening of Gods will, as also all things are more plainly opened in the New Testament.

3. The Old Testament is taken for the Propheticall writings, the New for the Apostolicall; and so they differ, because the Old receiveth light from the New, and cannot well be understood without it, for as the Poet saith:

The Law was like a misty Looking-glasse, Wherein the shadow of a Saviour was Treating in a darke straine, by Types, and Signes, And what should passe in after dayes divines: The Gospel tells us he is come, and dead, And thus the riddle of the Law is read:

So that,

Gospel is Law, the mistery being seal'd, And Law is Gospel, being once reveal'd.

4. Againe, the Gospel may be termed the complement, or ful∣filling of the Law, which our Saviour verified upon the Crosse, when he had fulfilled it for us, Joh. 19. 30.

SECT. 5.

Object. BƲt the New Testament differeth from the Old in sub∣stance and matter, because they have divers and con∣trary effects; neither is there the same substance of their Sacra∣ments, and ours.

Ans. The divers and sundry effects, as because the Law work∣eth* 1.33 terrour, and the Gospel comfort, proveth not a diversity of substance; the Sun worketh contrary effects, it hardneth the clay, and mollifieth the wax, yet the substance is the same, the diffe∣rence of the worke is in the divers natures of the things. So the Law worketh terrour in respect of the infirmity and weaknesse of our flesh, and the Gospel bringeth comfort, our hearts being mol∣lified by the Spirit. 2. Christ is the end of the Law, and the Law is a School-master to bring us unto Christ, therefore the matter and substance is the same, but the manner, condition, and quali∣ties are divers. 3. The Apostle sheweth that Christ was the sub∣stance of their Sacraments, as he is of ours; for, they did all eate the same spirituall meat with us, 1 Cor. 10. 3. yet our Sacraments doe after a more lively manner exhibit Christ, then he was repre∣sented in the legall Sacraments; and truly if we did rightly con∣sider the happinesse we injoy by the revelation of the Gospel, to∣wards those which in them dark dayes had only the Law read unto them, we may think our selves in a happy condition: for the Law of it selfe discomforts, and takes advantage through the breach of it; for the Letter killeth, and can no way admit release by pardon, for by Law we dye.

SECT. 6.

Object. WHy did man hope, when as he seemed to be without hope; the Poet answereth:

Answer.

Although they saw no Sun before their eyes, They knew by 'th twilight that the Sun would rise; For he that with a sharp contructed eye Lookes in a cleare Prospective-glasse, doth spy

Objects remote, which to the sence appeare (Through 'th help of the Prospective) very neare: So some that liv'd within the Lawes dominion, Did here farre of a brute and buzz'd opinion, A Saviour one day should be borne, but he That had the glasse of faith, might plainly see That long expected day of joy, as cleare, As if even solemnized then, and there.

SECT. 7.

5. VVE may also observe these differences betwixt the Law and the Gospel; as 1. In the knowledge and manifestati∣on thereof, for to the Morall Law we have some directions by the Law of Nature, but the knowledge of faith in Christ by the Gos∣pel, is revealed by grace. 2. The Law teacheth what we should be, but by faith in Christ, we are made that w^ch the Law prescribeth: which the Gospel ••ffecteth in us. 3. The conditions are unlike, the Law tyeth the Promise of eternall life to the conditions of fulfilling the Law in our selves, the Gospel to the conditions of faith, apprehending the r••ghteousnesse of Christ; the one is Lex ti∣moris, the law of feare, and the other is Lex amoris, the law of love, which hath also a three-fold difference: as 1. The Law of feare maketh the observers thereof servile, but the Law of love maketh them free. 2. The Law of feare is not willingly kept, but by constraint, but the Law of love is willingly observed and kept. 3. The one is hard and heavie, the other is easie and light.

SECT. 8.

6. THe Law and the Gospel differ also in the effects; for the Law striketh terrour by the manifestation of our sins, as the Prodigall childe confessed, Luk. 15. 21. I am not worthy to be called thy Sonne. It made the Publican also stand afarre of beating upon his brest, as not worthy to come neare the presence of God. But the Gospel comforteth, and allureth, as our Saviour verifieth

(in these words) Come unto me, all ye that are w••ary and heavie laden, and I will refresh you, Mat. 11. 28. As also, my yoke is easie, and my burthen is light.

Now they that finde not the Law, and the Gospel, to work these contrary effects, declare, that they understand neither the Law, or the Gospel aright.

A Confutation of all such Popish Tenents as are maintained by the Demetrious like Pope, and his fellow crafts-men the Cardinals, Jesuits, Abbots, Monkes, Fryers, and the rest of that Hierarchy, in vindication of their Goddess••-like Diana of Popery, whom all Rome and the World worshipeth.

SEeing this massie logge of Popery lyeth yet so crosse in the way* 1.34 towards a full Reformation, I will therefore bend my utmost power to remove it, by hewing it in peeces with that Sword, which proceedeth out of the mouth of the Lambe, being the very means appointed for that purpose, Rev. 19. 21. and in prosecuti∣on thereof, I will propound the weightiest of their Argument•• which they use in the vindication of such their assertions, and so return an answer to each of their objections; whereby the most ignorant of them may apparently see to come forth of that dun∣dion of darknesse, and superstition, in which they have been so long kept by slavish thraldome.

CHAP. IIII. Treateth of Idol-worship, with the confutation thereof.

Question. WHether do you conceive it to be a stubborn wilfulnesse, or a grosse ignorance that causeth them to retain so many Errors and Heresies?

Answ. I hold the cause to be the same (in the Pope, and the rest of his Hierarchy) as was in the aforesaid Ephesians, who because their Idol was of an ancient standing, and withall beneficiall▪ they therefore will set down

their staffe, with a desire that it might not be removed; and like as L••t (regarding more the firtility of the place, then the cor∣ruption of the people) contented himself to be in Sodeme: so those Popelings (I have named) finding (with Demetrious and* 1.35 his fellow crafts-men) much gaine to redound unto them by the use of it, are exceeding loath to have their Diana dispised, or brought to contempt; but in that the Lay-people retain that Idolatrous worship is meerly out of ignorance, and accustomed blindnesse, the Idol of the Masse being to them (as Diana was to the Ephesians, or Bell to the Babilonians, rather a cause of ex∣pence, then any way beneficiall.

Quest. Is there any hopes to reclaime them?

Answ. I hope the Lord hath many Dionissiousses, and Dama∣risses amongst them, with whom the truth will prevaile; yea, that many of their Epicurian and Stoicall opinionists will thereby be drawn to the knowledge of the truth, though in the attempt, I shall seeme unto them as one setting forth a new doctrine.

Q. Can you tax them as Paul did the Athenians, with an igno∣rant worshipping of an unknown God?

A. Yea, and as justly as Paul did them, witnesse their Idola∣trous worshipping of stocks and stones.

SECT. 2.

Q. VVHat doe you terme Idolatry?

A. Idolatry is when any Divine worship, either in∣ternall,* 1.36 or externall, is given to any Image, or Idol, set to re∣present God; of what kind or fashion soever it be.

Obj. There is a difference betwixt an Image and an Idol, for an Idol is a representation of a thing that is not, neither hath any being in the world, as if one should make the Image of a mans bo∣dy, with the head of a dogge, or a body with two faces, being such a shape as the eye hath not seen, but the minde imagined; but an Image is of such a thing as may be seen in the world.

Ans. The difference betwixt a graven Image, and a similitude* 1.37 is this, the graven Image is a picture proportioned and fashioned out of wood, stone, or metall, and so carved, or graven; and a

similitude is an Image, painted in plain Tables, therefore that distinction is vain.

Obj. Man is the Image of God, but it is lawfull to make the Image of the Image of God, ergo the Image of God.

Ans. Man is made the Image of God in his Soul, and not in his Body, which Image (the Apostle saith) consisteth in righte∣ousnesse and true holinesse, Eph. 4. 24. and therefore that in man, wherein he is like unto God, is spirituall, and invisible, and therefore cannot by a visible Image be deciphered.

Obj. They doe not worship the Image, but the thing represented by the Image.

Ans. That was the Gentiles pretence in maintaining their Idolatry, as also the Israelites, in making their golden Calfe,* 1.38 had relation unto God; for they proclaimed an holy day, Exod. 32. 5. yet their pretext excused them not; God there∣fore forbiddeth Idolatry under any pretence whatsoever, and if they doe not worship the Idol it selfe, why doe they give divers kinds of worship unto Images, as to the Image of Christ more▪ and to the Image of Saints lesse.

Obj. The honour of the signe, redoundeth to the thing signified.

Ans. If the signe be pleasing to him that is signified, but if it be such as he forbiddeth, and condemneth, it is rather a disho∣nour then an honour, and so the adoring of Images, is a dishonour to God.

Obj. The contumely and dishonour offered to the Image of God, is a dishonour to God himself; therefore the honour thereof redoun∣eth unto God.

Ans. If any man with a spightfull intention against Christ, doe deface his Image, or Picture, it is contumelious against Christ, because of the evill intention of the heart, but if any doe it out of a zealous minde against Idolatry and Superstition, it is no disho∣nour unto Christ, in which zeal (against Idolatry and Supersti∣tion) Epiphanius is said to have rent a certain cloth in a Church, which had on it the picture of Christ; in which sence also Con∣stantius, and Theodotius destroyed Images in every place, and therefore that Argument holdeth no better then the other.

SECT. 3.

Object. IMages may be tollerated in Churches, because they are an ornament unto it.

Ans. 1. Churches (as you terme them) are for the living I∣mages* 1.39 of God, and not for dead Images. 2. The adorning of Churches must not be otherwise then God hath appointed, and so to his dishonour, nor to the offence of the members of Christ. 3. As a man would not have his wife decked in Harlots apparell, so is it not fit such places should borrow ornaments for Idolaters.

Obj. Moses caused Ch••rubins to be made over the Arke, and a brazen Serpent to look upon, and Solomon made Images of Oxen in the Temple, for the brazen Laver to stand upon; ergo it is lawfull to have Images in such places now.

Ans. 1. These Images had Gods speciall command. 2. They were not in the view of the people which were in the Temple, or Tabernacle, but there where the High Priest had only accesse; neither were they set up aloft as Images are, to be worshipped, but only set forth the work of the Tabernacle, and Temple. 3. The brazen Serpent was used as a figure of Christ, which figures doe now cease the body being come, which is Christ, Col. 2. 17.

Obj. Images are Lay-mens Books, that they which cannot read, may learn by the History what was done.

Ans. This was the very reason which the Gentiles used in vin∣dication* 1.40 of their Idols, but if Images were a means to instruct the rude and ignorant, certainly God would have commanded it in the Old Testament, which he did not, but contrariwise strict∣ly forbiddeth it. And if they be for instruction, they must have an Interpreter, for they are dumbe of themselves, and an Inter∣preter can better instruct without them. Again▪ the Scriptures* 1.41 saith, that Images are teachers of lyes, Hab. 2. 18. and that Idols speak vanity, Za••. 10. 2. If they serve then for Lay-mens Books, they only teach them lies, and vanities. Again, Images set up in Churches to be gazed upon, doe draw the mindes of men from celestiall cogitations, and therefore according to the Prophet Da∣vids exhortation, we ought to turn our eyes from beholding vani∣ties (especially in such a place) all vain objects therefore ought

to be removed from peoples sight: and it is reported of the an∣cient* 1.42 Romans, that they would suffer no Images in their Chur∣ches, that the worship of God might be more pure, the sight of them therefore (in such publick places) are very dangerous, and that for these reasons, viz. 1. In regard that mens hearts being naturally corrupted, and prone to Idolatry, by such objects are nourished to error, and therefore when Hezekiah saw the brazen Serpent abused to Idolatry, brake it, 2 King. 18. 4. and thereby took away the cause of stumbling. 2. Those resemblan∣ces come so neare the nature of things living, and so doth the more easily deceive.

Obj. The Image of Christ may be made as he was man.

Ans. The Picture of Christ ought not to be made at all, for in* 1.43 regard Christ is both God, and Man, therefore▪ all such Images as are made of Christ must needs be lying Images, in respect they cannot expresse his God-head.

SECT. 4.

Obj. THe Image of God may be made, because God was sometimes seen in corporall shape, Exod. 33. 22.

Ans. It followeth not because God by his authority could* 1.44 make a representation of himself, that man therefore of his owne authority can doe it without Gods warrant. 2. That Vision was shewed to Moses alone, and in a secret place, but their are set up in the publick view of all, and in publick places. 3. It was an Image passing, and not continuing, but theirs are permanent. 4. That were of his back parts, but they are bold to picture the glorious countenance of God, which is most rediculous, seeing the Apostle saith, No man hath seen God at any time, Joh. 1. 18.

Obj. The Scriptures testifieth, that God spake to Moses face to face, Exod. 33. 11.

Ans. It is not possible in this life to see God with the eyes of the body, for if so, it must needs follow that God must be of a corporall and substantiall substance, (if he might be seen with carnall eyes) for nothing by the eyes of flesh can be discerned, but that which is visible, finite, and sircumscriptable, but the Lord is infinite: Ergo,

2. God being of a spirituall nature, cannot be seen by the* 1.45 eyes of the body, for that which is of a spirituall nature, doth not come under the sence of the body.

3. It is said, that God is Love, 2 Epist. joh. ver. 8. which shew∣eth his substance, not a quallity, (as our love is) so then as faith, hope, and love in us cannot be seen, much lesse can God.

4. The Image of God in man (which is the inward renovati∣on of the minde) cannot be seen, much lesse God himself whose Image we are.

5. The minde of man is invisible, much more that most pure and infinite minde.

6. God is of a simple nature, without any composition, he hath no forme, or figure; but nothing is perceived of the sence, but that which is of a mixt, and compound nature, that hath forme, and fashion.

7. The Divine Nature is infinite, and not to be confined, or li∣mited; and that which cannot be limited, cannot be comprehen∣ded, for that which containeth is greater then that which is con∣tained, and it is also Heterogen••ae naturae, of another nature: as the Fish is contained in the water, and the Birds in the ayre, but nothing is greater then God, and he being perfectly good, that which should confine him being of a divers kinde must be per∣fectly evill: and so it would follow, Deus vinci a malo, that God should be overcome of evill.

8. Whereas divers of the Saints have been said to see God af∣ter a divers sort, if they had seen the substance of God, then it would follow, that God is of a divers nature and substance; for he was diversly seen of Ezekiel, and Isaias, Ezek. 1. 26. Esai. 6. 1. &c. intimating thereby, that God can no otherwise be seen of us, then in Christ his Son, who is the very graven forme of his person, Heb. 1. 3. and if Christ would not grant any such carnall vision of God unto his Disciples, (who were convenant with him in the Flesh,) who can in this life expect it?

9. Whereas the Prophet Esay saith, I saw the Lord sitting up∣on a high throne, and is also said to have been seen of others of the Saints; we must not think that they saw Gods substance with their carnall eyes, but as mens nature could apprehend him; not as he is, but as it pleased him to reveale himself unto them:

for no created understanding can come neere unto God; the un∣derstanding may come neere the nature of another, but it is im∣possible that the intellectuall part should comprehend God, see∣ing he is infinite to be known; but the power of the understan∣ding, or intelligence created is finite, how then can that which is finite comprehend that which is infinite; yea even the under∣standing of Christ (that is, as he was man) did not comprehend God▪ The Apostle saith, he dwelleth in that light which none can attain unto, 1 Tim. 6. 16. the reason is, because no power can doe any thing in that which is higher then the object, but God is higher then the object of our understanding, Ergo:

Again, a thing is said to be invisible two wayes, 1. In regard of the defect in it selfe, as darknesse and shadowed places. 2. Because of the excellency thereof, as the Sun is to our eye: and so God is invisible.

SECT. 5.

Obj. IT is said,, Exod. 24. 9, 10. that Moses and Aaron, Nadab and Abihu, and the seventy of the Elders of Israel saw the God of Israel, &c. as also Deut. 34. 10. where it is said concerning Moses, that the Lord knew him face to face, viz. as men may know one another by their countenance.

Ans. They saw God not in his divine Essence, and substance,* 1.46 which is invisible and incomprehensible, but they saw some evi∣dent signes of his glorious presence and Majesty, for otherwise the glorified Saints shall not comprehend and see God in his Es∣sence, they may have certain representations, but according to the shew of his nature they cannot. 'Tis true, the faithfull in this life have a certain sight of God, as our Saviour saith, Mat. 5. 8. Blessed are the pure in heart, for they shall see God: and they shall see him more fully in the next life, for the Apostle saith, We know that when we shall appeare we shall be like unto him, for we shall see him as he is, 1 Joh. 3. 2. but yet this saying must be un∣derstood with three conditions.

1. That not only the Divinity of the Father, but neither of the Sonne, or Holy Ghost can the eyes of the body see, but of the minde, for God is altogether invisible, Col. 1. 15. 1 Tim. 1. 17.

Heb. 11. 27. which sight the Apostle saith, no man ever saw, or can see: So then, if it appertain to the nature of God to be invi∣sible, as to be incorruptible, that nature shall not be changed in the next world, viz. of invisible, to become visible, because he cannot of incorruptible become corruptible; we ought not there∣fore to distinguish these things which the Apostle hath joyned together, as to say to him that is incorruptible for ever in this, and the next; but invisible not in the next world, but only in this.

The fulnesse therefore of God cannot be comprehended in seeing, unlesse the Seer so see, that no part can be hid from him; but God cannot be seen, if any thing in the God-head be hid from us, which must needs be in regard of his infinitenesse: so that Moses, and the other Prophets mentioned, did not see God (as to take his effigies) he being incomprehensible; the Picture therefore of God the Father, which the Papists make (like an old man, which they gather from Daniels vision of God, Dan. 7. 9.) or of any other Person in the Trinity is rediculous.

SECT. 6.

Object. SO that Images be not adored, they may be used for mat∣ter of beautifying, and adorning of Churches.

Ans. It is a dishonour to God to have such places (set apart for his worship) stuffed with Monuments of Idolatry, such things as draweth the minde of man from a Divine worship; and it is evident, Exod. 34. 15. that the Lord would have the occasion of* 1.47 stumbling removed, and Images to be defaced, lest the people might be corrupted by them, and therefore he simply comman∣deth to break down their Images, Deut. 7. 5. and that because they were an holy people to God. As if he should have said, you Israelites are a people prone to Idolatry, and therefore I charge you ••o pull them down. The Apostle also reviveth the same pre∣cept, 1 Joh. 5. 21. where he saith, Babes, keep your selves from Idols; shewing that now under the Gospel there is danger to be feared from Images, and Idols.

Obj. The Commandement for abolishing and destroying of Ima∣ges was ceremoniall▪ and therefore concerneth not christians n••w.

Ans. To take away all occasion of Idolatry is not ceremoniall, because it tendeth to the maintenance of a Morall Comman∣dement.

Obj. A thing must not be taken away for the abuse.

Ans. If the thing be good in it selfe, and necessary, it ought not to be taken away for the abuse; but the case is divers where both the thing, and the abuse are unlawfull.

SECT. 7.

Object. IT is sufficient that the people be taught and admonished, that Idols and Images are not to be worshipped, and not to be taken away.

Ans. The Apostle exhorteth us to abstaine from all appearances* 1.48 of evill, 1 Pet. 3. 22. and the surest way is to remove from the sight, the occasion of stumbling, and therefore Moses did not on∣ly restraine the people from worshipping the abominable Idol, but he defaced it, and took it away; which practice and example of Moses condemneth the Luthreans, who allow not the worship∣ing of Images, and yet will tollerate them in their publick places of meeting; for it appeares that Moses could not indure the very sight of that Idol: which president may teach us, not only to be ware of worshipping them, but also of the offence that may hap∣pen by the very sight of them. The example of Hezekiah is also very pertinent to this purpose, who brake in pieces the brazen Serpent, 2 King. 18. 4. moreover, whatsoever it is in religious worship which hath not the testimony of the Word for its ap∣provement, may without controversie be reputed for a device of man, and so consequently rejected; for the true worship of God* 1.49 must be spirituall, answering to his nature, as our Saviour saith, Joh. 4. 24. God is a Spirit, and such as worship him, must worship him in spirit and truth; which worship cannot be performed by the naturall, or artificiall abilities of men, in regard it is wrapt up in the mystery of the Word, to which it is not lawfull to adde or detract any thing, Deut. 4. 2. & 12. 32. Rev. 22. 18, 19. but to be directly agreeable to that patterne, and therefore the Lord com∣manded Moses to make the forme of the Tabernacle agreeable in every thing, to that which he had shewed in the Mount, Exod. 25. 9.

Again, it is the true devotions, and affections of the heart, which God only looketh upon in his worship; as in Prov. 23. 26. My sonne, give me thy heart: As also in the very words of the Prophet David, where he saith, My heart is fixed, O God, my heart is fixed, I will sing and give praise, and not to make an I∣mage of God; for, to whom will ye liken me, saith the Lord, or to whom will ye compare me, Isai. 40. 18. Such therefore erre excee∣dingly, who not only tollerate Images, and set them up in their Churches, but also maintaine and defend the adoring of them, yea, and that they are to be adored with the same adoration with the thing it representeth, which is both blasphemous, and also a robbing of God of his honour, who saith, I am Jehovah, and my name, and my glory will I not give to another; Isa. 42. 8. as also, Cursed be the man that shall make any molten or carved Images, an abomination to the Lord, and shall put it in a secret place, Deut. 27. 15. I will only adde that of the Prophet David to cleare this discourse, they that make them are like unto them, &c. Psal. 133. 13.

CHAP. V. Treateth of their invocation of Angels and Saints departed, with a confutation thereof.

SECT. 1.

THe manner of Invocation used by the holy men of* 1.50 God ought to be our patterne to immitate, but they never invocated any but the Lord Jehovah, and Christ in him, as the Scriptures doe plenti∣fully prove; therefore the Adoration, or pray∣ing to Angels, is a superstitious, and new device of Doctrine, and ought to be rejected, Isa. 63. 16.

Object. Jacobs Ladder on which the Angels ascended, and de∣scended from heaven, doth intimate, that they did not only reveale unto us the counsells of God, and execute his will, but also report unto God our prayers, vowes, and necessities.

Ans. We grant that the Angels doe report unto God the af∣faires of the world, the Acts and Gests of men, and so their sup∣plications

in generall; but this they doe as Messengers, not as Mediators: the Prophet Zachary sheweth a distinct office of the Angelicall Spirits, and Jesus Christ (there called the Angell of the Lord,) where they, (viz. the Angels) returns this answer to God, We have gone through the world, and behold, all the world sitteth still, and is at rest. But the Angel of the Lord, Christ (the Mediator of the Church,) steppeth forth and prayeth, O Lord of Hoast, how long wilt thou be unmindfull of Jerusalem; so that al∣beit the Angels are witnesses of our devotions, and beholders of our teares and plaints, yet have they no office of Mediatorship, neither have we any warrant to pray unto them.

SECT. 2.

Object. IT is said, Gen. 17. 3. that Abraham fell upon his face and talked with God, which doubtlesse was an Angel, by the like expressions in the 18. Chap. &c.

Ans. If that were an Angell in the person of God which talk∣ed* 1.51 with Abraham, then was it no gesture of Adoration (in that Abraham fell on his face) for the Angels will not suffer men to worship them, Rev. 22. 9. but if they will needs have it Adora∣tion, then it was God that talked with him, as the words of the Text intimateth.

Again, though Abraham had said to his Servant, that the An∣gel should goe before him, Chap. 24. ver. 7. yet read we not, that the Servant did pray▪ to the Angel that was appointed to be presi∣dent of his journey, but solely directeth his prayer unto God, as in the 12. vers. which example our Saviour himself urgeth, Mat. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve.

Obj. Jacob prayeth, that the Angel blesse the children, Gen. 48. 16. and Moses wisheth the good will of him that dwels in the Bush, to come upon the head of Joseph, Deut. 33. 16.

Ans. We deny not but that Angels as well as men, may in∣strumentally pronounce the blessings of God as from him, and in his name; but not originally, and so to be resorted and prayed unto, as the Authors and fountaines of blessings.

2. It is without example in Scripture▪ to wish any blessing

but from God the Father, and the Lord Jesus Christ, as the Apo∣stle Paul confirmeth, Rom. 15. 30. & 2 Cor. 13. 11. Phil. 4. 6, 7. Col. 5. 15.

3. The Angel whom Jacob there speaketh of, is in the same place called, the God of his fathers, Exod. 3. 6.

4. Moses also calleth him that dwelleth in the Bush Jehovah, verse 13.

SECT. 3.

Object. IOhn wisheth grace, and peace to be given to him that was, and is, and is to come, and from the seven Spirits which is before the Throne, that is, from the seven Angels. There∣fore Angels though they blesse not as the authors of Grace, yet a blessing may be asked of them as impetrators, and intercessors of the same, at the hands of God; as also Gen. 32. 29. where the Angel is said to blesse Jacob.

Ans. That was not an Angel, but the Son of God, which* 1.52 wrestled with Jacob, because it belongeth not to Angels to blesse, but to God himselfe; for spirituall blessings are either conferred by the Author thereof, which is only God, or by the Mediator thereof, which is Jesus Christ, or by the messengers, or instru∣ments thereof, which may be as well Angels and Men; for as Isaac blessed Jacob, and Jacob his sonnes ministerially, only as being Gods mouth to pronounce them; so Angels likewise may be the Messengers, or instruments of Gods blessing, and not otherwise. For the Apostle saith, that every good and perfect gift commeth from God, Jam. 1. 17. neither are the Angels to be s••ed unto for any spirituall or temporall blessing, but only God; for if any one Lack wisdome (saith the same Apostle) let him aske it of God, Jam. 1. 5. and so consequently in any other thing, yea the promise is made only to such as aske in Christs name, Joh. 16. 23. and no otherwise; and as to that place in the Revelations, (where mention is made of the seven Spirits,) we must understand the Spirit of God with his manifold graces, for the seven Spirits are also said to be the seven lamps of fire burning before the Throne; they are also termed the seven eyes of the Lambe, all which doe intimate as formerly.

SECT. 4.

THe arguments which the Papists use to justifie their Invoca∣tion of Saints departed, are chiefly these which follow, to which I shall return an answer.

Obj. Saints doe pray for us, and therefore we may and ought to pray to them; that they pray for us is proved by these places of Scripture, viz. Exod. 32. 13. where Moses desireth God to remem∣ber Abraham, Isaac, and his servants. And Baruch. 3. 4. where he saith, O Lord God Almighty, heare now the prayer of the dead Israelites, with 2 Maccabees 14, 15. where Onias spake and said, this is a lover of the Brethren, who prayeth much for the people, Jeremiah the Prophet of the Lord.

Ans. To the testimony cited out of Baruch and the Macca∣bees, they prove nothing, because they are no Books of the Can∣nonicall Scripture. 2. The other testimonies are impertinently alleadged, for Moses maketh not mention of the prayers which Abraham, Isaac, and Jacob should make for the people, but of the Covenant which the Lord made with them; true, the Saints doe pray to God by their generall wishes that the kingdome of God were accomplished, as Rev. 6. 10. but our particular necessities they know not, and so doth not make particular requests for us; therefore the argument followeth not (that they pray by their generall desires for the Church) that therefore they pray for us in particular.

Again, seeing these Papists hold that the Patriarcks, and Fa∣thers of the Old Testament were in Limbus Patrum, a dungeon of darknesse, and a member or part of Hell, they doe absolutely contradict themselves, in making them Mediators, and Interces∣sors in heaven; neither was Moses request for the merits, or worthinesse of the Fathers, but in respect of the Messiah which was promised; for neither was Abraham himself justified by his merits, but by faith, as Paul sheweth, Rom. 4. 30.

SECT. 5.

Obj. GOd telleth Abimelech that Abraham was a Prophet, and should pray for him, Gen. 20. 7.

Ans. That place doth not make for the invocation of Saints that are departed, for God sendeth not Abimeleck to Noah, or any other departed to pray for him, but to Abraham then li∣ving; which duty may be mutually performed in charity, whilst one knoweth anothers necessities, but for the living to pray to, or for the dead (which knoweth not their wants, being already certainly disposed of, in an unchangeable estate, as the living are not; as also in that the Prophet telleth us, that Abraham is dead, and Isaac is ignorant of us, Isa. 63. 16.) is such a conceit as hath no warrant from Scripture, or any sound reason, because they are not present to heare our prayers, neither doe they know our hearts; and we have one sufficient Advocate and Mediator, Jesus Christ, 1 Ioh. 3. 1. and therefore need we not the mediation of any other, neither will they assume unto themselves any part of* 1.53 Christs Office; for as the perfume, Exod. 30. 8. was alwayes be∣fore the Lord (which doth signifie the prayers of the Saints) so God only through Christ must be invocated, which honour he will not give to any other, for God must only be beleeved upon, as our Saviour saith, Ye beleeve in God, beleeve also in me, Joh. 14. 1. and the Apostle saith, that men cannot call upon him on whom they have not beleeved, Rom. 10. 14. and certainly they would not have us beleeve in Saints departed.

Obj. Abs••lon could not be admitted to his fathers presence un∣till Joab had mediated for him, and Bethshaba, Solomons mother, intreated for Adoniah, so it is necessary to have Mediators unto God.

Ans. 1. We have one sufficient Mediator, Jesus Christ, who is able sufficiently to reconcile us unto God. 2. Though many me∣diators are used in Princes Courts, because either they are igno∣rant of our affaires, or their affections is estranged, yet it is not so with God who knoweth all things; besides the love of Christ to us, exceedeth the love of all other inferiour Mediators which men can seeke unto. 3. The example of Bethshaba is unfitly alledged, for she obtained not her suite.

SECT. 6.

Obj. ELiphas saith to Job, Job 5. 1. Call now if any will answer thee, and to which of the Saints wilt thou turne thee. 2. David exhorteth to praise the Lord in his Saints, Psal. 150. 1. 3. It is said in Ezekiel, I sought for a man amongst them to make up the hedge, &c. but I found none.

Ans. Eliphas in that place speaketh of the Saints, and righte∣ous living, to see if Job could finde amongst any of them a pa∣tron to defend his cause. 2. The place in the Psalmes is, Praise God in his holinesse, or in his sanctuary; neither doth it follow that because God is praised in his Saints, that therefore we are to pray to Saints; as it followeth in the next words, praise him in the firmament, will they therefore have the firmament prayed unto. 3. The place in Ezekiel is spoken of men living, and not* 1.54 of men dead; the answer therefore which Jacob gave to Rachiel (when she called to him for children, saying, Give me children, &c. Am I in Gods stead) may fitly be applyed (by the Saints de∣parted) to such prayers, or desires made unto them. And as our Saviour said to the Jewes, There is one that accuseth you, even Moses in whom ye trust; so the Saints which these men so super∣stitiously worship, will at the last day be their accusers.

CHAP. VI. Treateth of their Idolizing of the Pope, &c. with a confuta∣tion thereof.

HAving discussed their folly in worshipping of Idols, and Images without life, as also their adoration and invocation of Angels, and Saints departed, I shall now discover their folly in worshipping a living Idol, viz. the Pope, to whom they ascribe an infallibility, as also the title of their Lord God the Pope.

SECT. 2.

Object. IS not the Pope Peters successor, and is not Christ said to speake these words to Peter, viz. Thou art Peter, and upon this rock will I build my Church, and the gates of Hell shall not prevaile against it; and I will give thee the keyes of the king∣dome of Heaven, and whatsoever thou shalt binde on earth, shall be bound in Heaven, and whatsoever thou shalt loose on earth, shall be loosed in Heaven. By all which expressions, doubtlesse he gave un∣to Peter a speciall priviledge above all the other Apostles.

Ans. That the Pope is Peters successor I grant, but yet in* 1.55 this one particular, which was, in denying his Lord and Master, (whose servant he pretends to be,) and as to the urging of them words mentioned to the particular person of Peter, as that there∣by he had a more speciall priviledge then the rest of the Apostles, is to goe about to prove that our Saviour did contradict himself, in his expressions used to the two ambitious Suitors, James, and John, (whom no other place would serve them then, to sit on the* 1.56 right and left hand in his kingdome) in these words, It shall not be so amongst you; in which words there is an absolute nullaty of any superiority amongst the Apostles, or Disciples of Christ; and that by a Statute not to be repealed, being the determinate law of a just authority, by a Cannon ordained, and irrevocably fixed by the wisdome of God, and confirmed by an example be∣yond all arguments, even by an example fetched from his owne particular, vers. 28. where he saith, that the Sonne of man came not to be ministred unto, but to minister; as also Luk. 22. 27. I am amongst you as he that serveth; now seeing this humility was in Christ himself, how much more ought it to have been amongst* 1.57 his Apostles and Disciples? The servant must not be greater then his Lord, Joh. 13. 16. neither he that is sent greater then he that sent him; it is enough that the servant be as his Master, Mat. 10. 25.

2. To stop these blasphemous and Antichristian mouthes, I* 1.58 shall also prove, that an equall power and commission (in use of the keyes,) was likewise given to all the rest of the Apostles and Disciples of Christ, as well as unto Peter; and that by the

words of our Saviour, both before his Passion, and also after his Resurrection; before his Passion in these words, Verily I say unto you, whatsoever ye shall binde on earth &c. and whatsoever ye shall loose on earth shall be loosed in heaven, Mat. 18. 18. as also after his resurrection, as we have it, Joh. 20. 23. Whosoever sins ye remit they are remitted, and whosoever sins ye retaine they are retained; in both which places of Scripture the words are di∣rected to all the Disciples, as also in Mat. 18. 18, 19, 20. but be∣fore I urge this point any further, I will shew what is meant by binding and loosing, as it is there mentioned.

SECT. 3.

THese words of binding and loosing is not to be taken as many* 1.59 ignorant people conceive, who taketh Peter to be the Por∣ter of heaven gates, and therefore said by them to beare the keyes thereof; in imitation of which rediculous conceit, the Pope includes himselfe as one of those Ignoramusses, making himself more rediculous then the rest, by carrying abroad with him two great keyes, with which he is as able to open Heaven as by the rest of his Popish power, which is even nothing at all, &c. for binding and loosing is quite out of his eliment; it being effected by the preaching of the Word, which he is not guilty of, but if he was, it would be to no purpose, seeing he would only breath out the spirit of Anti-christ, and therefore not likely to benefit the kingdome of Jesus Christ, which is his Antagonist.

The heavens are opened and shut at the preach••ng of the Gos∣pel, which is a thing granted by all the people of God (where∣of the Pope is none) and therefore when a Sinner is thereby con∣verted by the Ministry thereof, then heaven is said to be opened unto him; and contrariwise, when by the preaching of the Word a Sinner becomes more obstinate, then heaven is said to be shut unto him.

Also when a Sinner becommeth penitent, then sins are said to be remitted; but when they grow more obdurate, and stiffe∣necked by the preaching of the Gospel, then their sins are said to be retained; and to this purpose our Saviour telleth the Jewes,

that if they had not known these things, they did know, they had been more excusable, but seeing they did confesse they knew them, they were inexcusable, as in building the Sepulchres of the Prophets, Joh. 15. 22.

Our Saviour therefore spake them words no otherwise to Pe∣ter, then Peter and Paul spake to all Christians, who are said to be built upon the foundations of the Apostles, Jesus Christ being the chiefe corner stone, as Peter himselfe confesseth, 1 Pet. 2. 6. Paul also affirmeth, that another foundation can no man lay, then that which is laid, which is Jesus Christ, 1 Cor. 3. 11. Eph. 2. 20, 21, 22. that Peter therefore was set over the whole Church of Christ, is but a Fryers dreame, seeing that all the Apostles were in equall commission, and all were sent immediatly to preach the Gospel; As my Father sent me, (saith our Saviour) so send I you, Joh. 20. 21.

SECT. 4.

Object. OƲr Saviour chargeth Peter three severall times in* 1.60 particular, to feed his sheep, Joh. 21. 15, 16, 17.

Ans. That will not beare such an universall jurisdiction, for all Christs Sheep were not only committed to Peter. Again, fee∣ding doth not signifie ruling, and commanding, but teaching and instructing; a duty (Peter himself being Judge) common to all Pastors, and to which he exhorteth them, 1 Pet. 5. 2.

Obj. Peter was the first that preached to the Gentiles, Act. 10. 20. & 11. 12. & 13. 7.

Ans. Paul was converted, Act. 9. before Peter saw that Vi∣sion, Act. 10. who immediatly upon his conversion preached to the Gentiles in Arabia, Gal. 1. 15, 16, 17. Peter indeed was both the first, and the last that was resolved by Vision, of the calling of the Gentiles; but Paul was certain thereof before by revelation, and communicated not with Peter about his Vision before he preached to the Gentiles, Ibid. Neither is it true that Corne∣lius's Family (to whom Peter preached) was the first that was called amongst the Gentiles, for Andronicus, and Junia were in Christ before Paul, Rom. 16. 7. who was converted before

Cornelius was called; and although the priority of preaching to* 1.61 the Gentiles were yeelded to Peter, yet the superiority doth not goe along with it.

SECT. 5.

Object. PEter certainly was the most eminent, because he was alwaies first named.

Ans. It is to be observed, that the twelve Patriarckes are not alwayes rehersed in the same manner or order, not in Gen. 49. 3. as in Gen. 27. and Gen. 30. and afterward, Numb. 1. & Deut. 33. yet in all these places Ruben is named first, but not alwayes, for sometimes Judah is named before him, as in Numb. 2. 3.

As then this were but a simple Argument for the prehemi∣nence of Ruben before his Brethren, because he is in the most places named first, being the eldest, so as simply doe they conclude for Peters supremacy before the other Apostles, because he is commonly named the first; which was rather because of his El∣dership then any priority before the rest; neither is he alwaies named in the first place, for Gal. 1. 9. the Apostle James is na∣med before him.

Againe, we doe not read that Peter did ever command his Fel∣lowes* 1.62 in office, but exhorted them; as in 1 Pet. 5. 1. he was also subject to accusation as well as the rest, instance concerning his preaching to Cornelius and his Family, for which being called to question by the rest of the Apostles purged himself, by ac∣quainting them with the whole matter, as we may read, Acts 11. 3. likewise being taxed by Paul for his dissimulation, Gal. 2. 8. by silence confesseth his fault; by all which it doth manifestly appeare, that there was no more superiority in Peter then in the rest of the Apostles.

SECT. 6.

Object. PEter resembled Abrahams Stewart, Gen. 29. 2. in these respects; 1. For as Eliazar was the eldest servant that Abraham had, so Peter was the eldest Apostle that Christ had.

2. As Eliazar was said to have rule over the rest of Abrahams servants, so likewise Christ set Peter over the whole Church.

Ans. That Peter was one of the eldest in yeares amongst the Apostles we deny not, but that he was the eldest of all as it* 1.63 seems Eliazar was, cannot be proved; as that he was set over the Church of Christ, hath been sufficiently confuted; and thus you see rather then faile, what inventions they have to uphold the proud and vain-glorious assertions touching their lord god the Pope, and to prove his priviledge and dignity from such men as have no relation at all unto him.

So that this that hath been spoken may give every Christian, yea even the Pope himself satisfaction, touching his pride and arrogancy, in assuming to himself that which Peter (whom he pretendeth to succeed) would have bin ashamed of; behaving him∣self altogether like a Priest of the Law, whose ceremonies are abolished; but nothing like the Ministers of the Gospel, which is permanent; or like another Elimas the Sorcerer, Act. 13. 8. 10. full of subtilty and mischief, a childe of the Devill, and an ene∣my to all righteousnesse, forcing Scripture contrary to the true meaning thereof, although he knoweth that it tendeth to his▪ owne ruine and perdition.

SECT. 3.

NOw seeing they thus faile in their foundation, what can be* 1.64 expected concerning their building▪ seeing they faile in their Principles, what may be expected in their Consequences; seeing they faile in proving the Supremacy of Peter over the other Apostles, how farre will their lord god come short to justifie the wearing of a triple Crown of Gold, and the rest of his Pontificall Vestments, being farre more fit for a Stage-player then a Minister of the Gospel: I wonder what Scripture he hath for the wearing of such like toyes, unlesse (as I said) he derive them from Aarons garments, which the most ignorant know that they were but Types of Christ, and are also abolished by Christ, (as that Anti-christ of Rome very well knoweth) but where doth he read of a triple Crown which Peter wore? he

may be ashamed: to abuse the world with such fopperies, as that it was left by the Apostle Peter, and that it is yet to be seen in Peters Church, and that Silvester shewed it to Constantine, which he said Peter used by the instinct of the Spirit, that the verity might be answerable to the figure, viz. that Christs High-Priests might weare that, which the High Priest (the Figure of Christ did weare.)

SECT. 8.

NOw who (that is in his wits) will beleeve that Peter did weare a triple Crown of Gold, who had not (sometimes) a penny in his purse▪ Act. 3. 6. as also in that his Lord and Master* 1.65 was crowned with Thornes; I blush therefore to see men so stupid, as to beleeve that the Apostles used such worldly pomp, whose glory was their poverty, and the contempt of the world their Crown and suffering; and if there had been any such Crown, it had rather belonged to Paul, then Peter, for he was the Apo∣stle of the Gentiles, the other of the Circumcision. Againe, if that be Peters triple Crown, which is to be seen, in Saint Peters Church, why doth his Holinesse refuse to weare it, but rather make use of a Massie triple Crown of Gold and precious Stone; and as for Aarons Crown, it was a Type of Christ, and not of the Pope, and temporall things doth not prefigure temporall (one triple Crown another) but that outward Crown did shadow: forth that Spirituall Kingdome, and regall dignity of Christ.

SECT. 9.

LEt all the world therefore take notice what subtill and de∣villish* 1.66 inventions this Instrument of Satan useth, that he may still delude the world, and continue in his worldly pomp and glory; and the better to bring the world to his bend, he termeth himself a Servant of Servants, which his Claw-backs say, he assumeth as a signe of great humility, which he cunningly ••••sinuateth from the words of our Saviour, Mat. 20. 26. He that

will be great amongst you, let him be your Servant; and thus doth he wrest the Scriptures to his owne end, but it will speedily ap∣peare that like another C••iphas he proficieth of the destruction of his owne kingdome, and that he will very suddenly become a servant of servants indeed, as Canaan was, yea and become a ser∣vant to them that served him.

Againe, his insolency is intollerable, in that he thinketh scorne to be reproved, yea though he should send ten thousand soules to Hell, yet none must say why doest thou so.

SECT. 6.

Object. WHat need is there of reproving him, seeing he can∣not erre?

Answ. The Pope is farre inferiour to Aaron, who erred by* 1.67 making the golden Calf, and though he was appointed of God, and elder brother to Moses, yet did Moses openly reprove him; at the least I hope he will not challenge to be superiour to Peter, who erred in denying his Master, Mark 14. 68. 70. 71. as also by dissimulation, whereof he was openly reproved by Paul, Gal. 2. 11, &c.

His unparalleld presumption appeareth also in taking upon him to forgive sinnes, yea to have God at his command, for in case a man sinne, and crave pardon of God (and he forgive him, it is to no purpose unlesse his holinesse doe the like, for the Lord hath ingaged himself to the Pope, that whatsoever (he) doth remit on earth, shall be remitted in heaven; but the Popes Holinesse hath not done the like to God, by which means he forceth the ignorant people to a composition, as did his Brother Judas, by a quid dabitis, What will you give me? so that he hath not only man at his command, but he hath also got God upon the hip, (as we use to say) forgetting the saying of his cousen Germen, the Scribes end Pharisees, Mark 2. 7. (which may very justly be attributed unto him) viz. Why doth this man thus blaspheme, who can forgive sins but God only?

SECT. 11.

Object. VVHat difference is there betwixt absolving, and re∣mitting of sins?

Ans. Absolution implyeth a forgivenesse of sins by Authority,* 1.68 remission only by way of Declaration, wherefore the latter may be permitted to men, but the former only to God; for if man could forgive, we need not aske pardon from God: but how should a Man forgive anothers sins, who cannot forgive his own? true, they may absolve by preaching sins in generall, but not ap∣ply their absolution to particular men, because they know not whether their repentance be sound, or hollow; for God only knoweth the heart of man, and therefore is only able to forgive the sins of men, Mark 2. 7.

CHAP. VII. The seventh Chapter treateth of Transubstantiation, with a con∣futation thereof.

SECT. 1.

THe next thing which I will insist upon, is their detestable Heresie of Transubstantiation, by which they say the Sacrament of bread is con∣verted into the reall Body and blo••d of Jesus Christ, in which he was conversans here on earth, and in which he was crucified; yea, that they eate his very Flesh, and gnash his very Bones in their teeth, like so many Caniballs, or Man-••aters; and that after the words of Consecration, there remaineth not so much as the substance of bread, but only the meere accidents and qualities of it; yea that it is substantially, and really the Body and blood, together with the Soule and Divinity of our Lord and Sa∣viour Jesus Christ; and that under each kinde, and under every part of each kinde, whole Christ is comprised, and that it is not so whilst it is taken, but before, and afterward in the consecrated

peices reserved, and remaining after the Communion; and that all Communicants, both bad and good, doe eate the very naturall Body of Christ.

Obj. Doth not our Saviour say in plain termes, that if we eate not the flesh of the Son of Man, and drink his blood, we have no life in us; and that whosoever eateth his flesh, and drinketh his blood, hath eternall life, and he will raise them up at the last day: as also that his flesh is meat indeed, and his blood is drink indeed, and that he that eateth his flesh, and drinketh his blood, dwelleth in Christ, and Christ in him, Joh. 6. 53, 54, 55, 56.

Ans. The wicked and unbeleevers, neither have eternall life,* 1.69 neither doe they dwell in Christ, or Christ in them, neither doe they live by Christ, which life is by faith in the Son of God, Gal. 2. 20. therefore they can neither eate, nor drink, the body and blood of Christ; this proposition therefore is directly opposite to the Scriptures; but yet to give such of them satisfaction, that are yet kept in ignorance, and in the chaines of darknesse (by that man of sinne) I will therefore branch the Argument into these three particulers 〈◊〉〈◊〉 as 1. What a Sacrament is. 2. How Christ is said to be eaten in the Sacrament, and 3. Who they are that eate Christ in the Sacrament?

SECT. 2.

VVHat the Sacrament of the Lords Supper is, Bernard term∣eth* 1.70 it, Canalis grati & lavacrum anime, the cunduit of Gra••••, and the hath of the Soule, which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest, or Mi••ister, and it consisteth of two things, viz. the visible sub∣stance, which is, Bread and Wine. 2. The invisible grace, which is, redemption by Christs death from the punishment due unto our sins; that like as by Baptisme we are inis••iated into the Church, so by this spirituall Banquet, we are preserved in that life, into which he hath begotten us through the Word, and in this holy Mystery three things are to be considered: as 1. The signi∣fication. 2. The matter, and 3. The effect: now the significa∣tion is placed in the promise, the matter is Christs death, and resurrection, and by the effect is meant redemption, righteous∣nesse,

and eternall life, which is the fruit which a worthy recei∣ver obtaineth, by being partaker of that Divine Mystery.

In the second Circumstance the great controversie will fall by course to be disputed upon, viz. Whether or no our Lord and Saviour Jesus Christ (whom the Apostle saith the heavens must containe untill the restauration of all things, or untill the day of Judgement) be so eaten in the Sacrament, as these Popelings seeme to be confident of, according to the former expression de∣livered.

SECT. 3.

ANd for the better clearing of the truth in this particular,* 1.71 there is a way discovered whereby we may understand when Scripture are to be understood literally, and when spiritually; for the first, when Christ seems to command a foule and wicked act, that must not be taken litterally (as in them words of our Saviour formerly expressed, in which he seems to command a foule and wicked act) it is therefore figuratively spoken; now it is the spirituall understanding that saveth him that beleeveth, Joh. 6. 47. For the letter killeth, but the Spirit quickneth, Joh. 6. 63. neither is it Christs bodily presence, (if it were in the Sacrament according to their opinions) that could save a receiver of it, for Judas (a Son of perdition) received panem Domini, sed non panem Dominum; the bread of the Lord, but not the bread the Lord.

So that when Christ saith, This is my body, he meaneth the figure of his body, and therefore we are to understand it by way of signification, and not properly, for it is his presence in our hearts, through faith in his blood, which we receive profit by, and not by his bodily presence in the Bread and Wine, as I have for∣merly said: and if we beleeve not his bodily presence there, that will not damne us, but it is his absence out of our heart•• which bringeth damnation.

SECT. 4.

THis Sacrament then being a Spirituall thing must be spiritu∣ally* 1.72 deserned, for the food of the Sou••e upon earth, is no other then the food of Angels, which is the joy, and delectation which they have of Gods glory; and therefore not to be fed with cor∣porall food, such as they would make Christs body: and seeing that all corporall food is digested into the stomack, and so cast o••t into the draugh••, I blush to think of their audacious blasphe∣••••••s, who doubtlesse cannot be ignorant, that if they eate him ••••rnally, that they doe also expell him in that manner as they doe other meat, which thing is a shame to any Christian to con∣ceive, much more to expresse and vindicate. And it may very ••ell be thought, that though the Apostles of Christ would have been ••••y s••r••pilous to have drunk Christs very blood, seeing it was so plain against the Law of Moses, (and their owne decrees, A••••, 15. 29.) if they had understood him in that grosse sence which these Papists doe.

Ag••in, the writers of Scriptures must be examined as Spiritu∣all* 1.73 men, and not as Carnall men, in regard they were delivered by holy men of God as they were moved by the Holy Ghost; and therefore one taking upon him the person of our Saviour (to whom in the sixtieth verse of the sixth of John, who is said to murmur•• at his sayings) answereth them thus (by expounding of our Saviours words in the 63. ver.)

"You (saith he) shall not ••at•• this body which you see, nor drink this blood in my v••••nes; but I shall give a certain Sacrament unto you, which if it be spiritually understood quick••••th you, otherwise it profi••eth nothing.

SECT. 5.

IT is also evident from Exod. 12. 11. that the Paschall Lambe* 1.74 was called the Lords Passeover, whereas it was but a signe, and representation of the Passeover: As also, Circumcision was called the Lords covenant, Gen. 17. 11. whereas it was only a signe, and seale of i••. Then as neither the Lambe was the Passeover it self, nor Circumcision the Covenant it self, it is but weakly inferred

by these people (from the words of our Saviour) that the bread should be the body of Christ, Mat. 26. 26. so that it must needs follow from hence, that the Sacrament of the Lords Supper is only a signe, or representation of the body of Christ; yea, the Apostle Paul expounding them words of our Saviour in the in∣stitution of the Sacrament (viz. This is my body) exhorteth us to doe it in remembrance of him. And that so oft as we eate this this bread, and drink this cup, we shew the Lords death till he come, 1 Cor. 11. 26.

If then it be but a signe, and representation of his death, it is not his absolute death; for if it were so, then must Christ be really s••aine, and crucified at every Sacrament, which God forbid we should imagine, and therefore the Apostle saith, it is a remem∣brance of the Sacrifice of his body, and blood which was shed for Beleevers; and so also did the Fathers of the Church expound them words of our Saviour, Hoc est corpus meum, to be a figure of his body.

And there is none so childish, but knoweth that the figure of Christ is not Christ himself; nor the Picture of Peter, Peter himself, and yet neverthelesse we call the picture by the name of the party they represent; as when we see the picture of Peter, we say, this is Saint Peter, and yet we should take him to be a foole that should think this figure or picture to be the corporall body of Peter himself as he was living, it being only the represen∣tation of him, and so of any other.

SECT. 6.

IF a man therefore seeke health in the externall signe of the* 1.75 Sacrament, he may be compared to a fond fellow, who being very thirsty inquireth for an Al••-house, whereupon one sheweth him an Ale-poole, and telleth him there is Ale to be had; the ••i••••y fellow understanding him that there was Ale in the poole o•• signe, sucketh it, thinking thereby to quench his thirst. 'Tis so in the Sacraments, for if we seeke health in the outward signe, we suck the Ale-poole, and labour in vaine; but if we understand the Sa∣craments meaning, and so seeke what they signifie, and goe to the thing signified, we shall surely finde perfect health; in which

sence the Sacrifices of the Jewes were well allowed, and accepted of God, but when they forgot the signification, and sought their health and righteousnesse in the Sacrifice it self, then were they abominable in the sight of God; then he cryed out of them by his Prophets: and so it is in all other ordinances.

As for the signe in the Sacrament, Paul calleth it bread, 1 Cor. 11. 23. Christ calleth the other the fruit of the Grape, or Vine, saying, I will drink no more of the fruit of the Vine, &c. Mat. 26. 29. and further, Nature doth teach us, that the Bread and the Wine in the Sacrament, retaineth their former nature; for the bread mouldeth if it be kept long, yea wormes breed in it, and the poore Mouse runneth away with it; and likewise the wine sow∣reth, and therefore one commenting upon them words of our Saviour, saith thus:

"Why preparest thou teeth or belly, Crede quod habes, & habes, b••leeve thou hast eaten him, and thou hast eaten him.

So that Christs words must be understood spiritu∣ally, and not after the letter.

Obj. The Apostle saith, He that eateth or drinketh unworthily, eateth and drinketh his owne damnation; now, how should he be guilty of damnation, which receiveth the Sacrament unworthily, except it be the very body and blood of Christ which he receiveth.

Ans. He that violently teareth the States Arms, breaketh open the broad Seal, committeth treason against the State, or Common∣wealth; even so doth a man offend against Christs body and blood, by abusing the Sacrament of his body and blood, al∣though Christ be no more present in the Sacrament, then the Common-wealth is present in the Seale, Armes, Coyne, &c. Again, the Apostle saith, that he that prayeth or preacheth with his head covered, dishonoureth his head, and his head is Christ; shall we therefore imagine that Christ is naturally in every mans head.

SECT. 7. Of the change of the bread in the Sacrament.

Obj. A Arons Rod being changed into a Serpent, Exod. 7. 13. is still called a Rod; not because it was so, but for that it had 〈◊〉〈◊〉 so. In like manner the bread in the Sacr••ment being converted

into the body of Christ, is yet called bread, because it was so before.

Ans. If they can shew Scripture for the convertion of the bread into Christs body, as there is an evident text for the chang∣ing of Aarons Rod into a Serpent, they would say somewhat: but untill they can doe that, their errour can have no colour from hence. 2. Aarons Rod is so called, not only because it was A∣rons Rod before, but for that it was to returne to be a Rod againe; but they will not have the body of Christ to returne againe to bread.

Obj. Amongst the Israelites there was many wicked men, which did drink of the water which did issue out of the rock, which not∣withstanding did not enter into the Land of Canaan, but fell in the wildernesse, so amongst Christians, many doe eate and drink the body and blood of Christ, which for their unbeliefe shall not enter into eternall life: and so consequently wicked men, and unbelee∣vers, eate the very body and blood of Christ in his Sacrament.

Ans. The Text maketh directly against that carnall and gross▪ conceit, for Christ saith of the bread (which he brake to his Di∣sciples) This is my body, which is the chief text they have to ground their fantasie: So Paul saith, the rock was Christ. Like as then the rock was neither the body of Christ, nor the water issu∣ing from thence his very blood, but only in signification, and re∣presentation, so the bread and wine in the Sacrament, are lively and demonstrative significations, or exhibiting signes of the body, and blood of Christ to the faith of the receivers, and no otherwise.

Obj. Though the body of Christ be visible, yet in the Sacrament it lyeth hid under the forme of bread, after the words of consecrati∣on, so that only whitenesse remaineth.

Ans. My former answer concerning the water which flowed out of the rock in the Wildernesse, which was a signe of the same thing to the Fathers, witnesse the Apostle, who saith, that rock was Christ, 1 Cor. 10. 4. as the wine doth prefigure unto us the Lords Supper, but the same water was also common for watering of Cattell, and so by the same consequence the Cattell did drink Christ, as the silly Mous•• may eate of their Sacraments, and so consequently have eternall life: For, our Saviour promiseth eter∣nall life to them that ••a•••• him, Joh. 6. 51. (O damnable doctrin.)

SECT. 8.

AGain, the name of a thing is given unto the signe, because* 1.76 of the alience betwixt the thing signified and their signes, for so Circumcision is the Covenant, Gen. 17. 13. the Lamb is the Passeover, Exod. 12. 43. the Dove the Holy Ghost, Mat. 3. 16. the Rock Christ, 1 Cor. 10. 4. the Sacrifice of the Law the putting away of sinne, &c. because such things were prefigured by them; and in the same sence if Scripture be taken litterally, then God is a man of warre, Exod. 15. 3. and hath eyes, eares, nose, mouth, hands, and feet, which is contrary to Scripture, Luk. 24. 39. where our Saviour saith, that a Spirit hath not flesh and bones. But God is a Spirit, Joh. 4. 24. ergo he hath no such things; these tearmes being only incerted, as to suite with our capacities, so that in some sort we might apprehend his manner of action, and leportment towards us his creatures.

SECT. 9. How the Body of Christ in the Sacrament is eaten.

2. THe Sacrament then of the Body and blood of Christ is gi∣ven,* 1.77 taken, and eaten only after a spirituall manner, by the mouth of faith, and it is a token of love which Christians ought to have amongst themselves, and for which it is called the Lords Table, 1 Cor. 10. 11. the Lords Supper, 1 Cor. 11. 10. a commu∣nion of the body of Christ, and they that partake thereof, though they be many, yet are but one bread, and one body, 1 Cor. 10. 16, 17. Now the same faith shall save us which saved the Fa∣thers before Christs Incarnation, who did eate his body, and drink his blood spiritually through faith, and therefore as the Manna which came down from Heaven, and the water which issued out of the Rock, was the same to the Israelites as the bread and wine in the Sacrament is to us▪ and in regard as many as did apprehend Christ in the Manna, and water of the Rock; are said to eate the same spirituall meat, and to drink the same spi∣rituall drink which we doe; and albeit the figures are changed

and altered, yet faith abideth one and the same. And thus the Fathers did eate Christ before the Manna, and after the Manna was ceased.

Having shewed the manner of eating Christ in the Manna, (and seeing the like may be spoken of the Pascall Lambe, which was not to be eaten raw, Exod. 12. 9. that is, carnally, substan∣tially, and visibly) with what face can these blockish people think to eate with their mouth, and teeth, the very body and bones of Christ. And who may better be said to eate Christ raw, then they which come not with a true and a lively faith, but with such an erronious perswasion, therefore as raw flesh is offensive to the stomack, and such an one as eateth it may to said to eate his owne death; so they that eate and drink in the Sacrament un∣worthily, are said (by the Apostle) to eate and drink their owne damnation, 1 Cor. 5. 7.

SECT. 10. By whom the Sacrament is truly eaten.

3. AS none were admitted to eate of the Lambe of Consecrati∣on, Exod. 29. 33. but such as were of Abrahams Family, so none but those that are of Christs Family indeed, and doe be∣leeve in him, can be partakers of his body and blood, for whoso∣ever (saith Christ) eateth of my body, and drinketh of my blood, hath eternall life, Joh. 6. 54. so then those men are grosly mista∣ken and deceived, that think that the wicked and unbeleevers doe eate the very flesh, and drink the very blood of Christ in the Sacrament, for then it would follow upon our blessed Saviours words, that they shall have eternall life.

Further, as the Pascall Lambe was not to be eaten by uncir∣cumcised persons, or such as were strangers from the faith of Israel, Exod. 12. 33. so neither are those Mysteries or Sacraments of Religion to be given to Infidels or profaine persons, for our Saviour would not have us give holy things to doggs, or cast pearls amongst swine, Mat. 7. 2.

This shall seeme to be spoken in confutation of the Papists detestable and damnable opinion of Transubstantiation, as also

that the Sacrament of the Altar giveth life, Ex eperè operato, by the thing done, and being present at, though there be never a good thought thereunto by him that is present, and a receiver thereof; as also that the true and naturall body of Jesus Christ is in, with, and under the Bread and Wine, and may be eaten, chewed, and digested even of Turkes and Infidels, as also that the same true and reall body of Jesus Christ may be devoured of Doggs, Hoggs, Cats, Rats, and so consequently these creatures receive, and injoy (by vertue of the same) eternall life, which is blasphemy in the highest degree.

SECT. 11. Whether the corporall presence of Christ can be in more places then one, at one time.

Obj. THe Papists verifie it may, their reason is, because Christs Man-hood (say they) is so annexed to his God-head, as fire in Iron, which cannot be separated, and therefore must be in all places with the God-head.

Ans. That assertion is false, as may evidently appeare by* 1.78 these Scriptures, as Luk. 24. 6. when the woman sought Christ at the Sepulchre, where the Angels told them that he was not there, for he was risen; but if his body had been in every place the Angel had lyed. As also at the raising of Lazarus Christ saith to his Disciples, I am glad for your sakes that I was not there, Joh. 11. 15. and so Christ should not have spoken tru∣ly if that he had been there as he was Man. Moreover, Christ saith, The poore you shall alwayes have with you, but me you shall not have alwayes, Joh, 12. 8.

Again, it followeth not that every thing that is in God should be in every place as God is; for the Scripture saith, That in him we live, move, and have our being, Act. 17. 28. and yet we are not in every place as he is God, for so he is in all places; but as he is man he sitteth at his Fathers right hand; and if we should grant Christ to be in all places as he is Man, we should take away the truth of his body, for though his Man-hood be in God, and God in his Man-hood, yet is followeth not that it

should be in all places, as his Diety is, for as touching his Man∣hood, he was on earth, not in heaven, when he said, No man ascendeth into heaven but he that descended from heaven, Joh. 3. 13. And further to confirme this point, Christ saith to his Di∣sciples, I ascend to my Father and yours, my God and yours, Joh. 20. 17. Again, the being of one body in divers places, or in two places at once is against nature, and Scripture cannot allow of it.

One writing to his friend, to resolve him touching that passage of Christ to the Thiefe on the Crosse (where he saith, This day shalt thou be with me in paradise, Luk. 23. 43.) whether our Sa∣viour meant he should be with his Soule, or his Body, or his God-head in paradise; to which question his friend returned this answer:

Touching Christs corporall Body that day, it was in the Se∣pulchre, and that was not in paradise although in a garden; and as touching his Soule, it was that day in Hel, and none will say that paradise was there, therefore that text (saith he) must needs he understood to be spoken of his God-head, and therefore Christs Man-hood was neither that day in heaven, or on earth, but in the Sepulchre.

SECT. 12. Of Christs preaching to the Spirits in prison.

Object. IN that reply is confirmed, that the wicked of the old world were not so condemned, but that they might be re∣deemed from them by the descension of Christ, who is said by Saint Peter to be quickned in the Spirit, by the which he preached to the spirits in prison, which sometimes were disobedient.

Ans. Those imaginations are contrary to Scripture, for out of* 1.79 Hell is no redemption, as Abraham said to the rich man, They which would goe from hence to you cannot, neither can they come from them to us, Luk. 16. 26. Again, Hell is thus described, Where the worme dyeth not, and the fire never goeth out, Mark 9. 45. the worme of the conscience in everlasting fire shall torment the wick∣ed; and therefore that place in Peter, or the other cannot be understood of the descending of Christs Soule into Hell, for

Christ cannot be said to be quickned, or made alive in his Spi•••••• that is, his Soule, because it was not subject to death; and 〈…〉〈…〉 fore by the word soule, or spirit, they truly understand the Di∣vine power of Christ whereby he preached to Noah. 2. If there were preaching in Hell, then it will follow that there is a Church there, and repentance and conversion of soules. 3. The Apostle only speaketh of such as were disobedient, but they were not de∣livered by Christ. 4. It cannot be shewed in all the Scripture where the resceptacle of the soules of the faithfull and beleevers is called a prison.

SECT. 13.

Object. TO proceed where we left, God is Almighty, and there∣fore can doe what he will.

Ans. That God is Almighty because he can doe all things, is* 1.80 to prove that he is not Almighty, for all things he cannot doe. As he cannot deny himself, he cannot restore virginity being once violated, he cannot sinne, because there is no superiour above him, but that he may doe all things what he will; but he hath no will or pleasure to make his Sonne a lyar, or to make his Scrip∣tures false, and yet notwithstanding he is Almighty, and may doe what he will; and thus they alledge, that God by his power might make Christs body in many places, but they forget to prove that he hath done so.

Obj. God worketh by Myracles, and therefore he may doe it, though to us it seeme not to be done.

Ans. As before I desire to know where God hath promised to doe so, we read, that the shadow of Peter did heale many, Act. 5. 15. and yet the shadow was not Peters owne person. We read also, that Napkins and Handkerchiefes were carried from Paul to many that was sick, and possessed with unclean spirits, and they received their healths, Act. 19. 12. and yet it were a madnesse, to think that Pauls body had been actually in those things, which was sent from him to them which were diseased, or possessed with the unclean Spirits; so that these their assertions being proved false by Scripture, we may conclude against them all that Christs body is but in one place only; As concerning his flesh the

Church injoyed him but a few dayes, but as he is God he is every where, and at all times by his grace, providence, and Divine Na∣ture. His Naturall Body, which was borne of the Virgine, dyed, rose for us, and sitteth on the right hand of God, he went away by that which was but in one place, he stayed by that which was in all places; he ascended above all Heavens in his body, but he departed not hence in his Majesty.

Again, to shew the unmesurablenesse of his God-head, he saith to his Disciples, Loe, I am with you ever, even to the end of the world, Mat. 28. 20. and how could he ascend into Heaven but as he was locall, and very Man; and how he is present with the faithfull, but because he is unmeasurable and very God.

SECT. 14. Against the reservation of Reliques in the Sacrament.

Obj. HAving thus (as I conceive,) manifested their errour aforesaid, I shall say something concerning their super∣stitious reservation of the Reliques of the Sacrament, which they gather from Gods command to the Israelites to keep a gomer of Manna, Exod. 13. 32. to evidence to their posterity how, and by what meanes they were sustained, and preserved in the Wildernesse for so many yeares.

Ans. That Relique was an holy Relique, kept by the Com∣mandment of God, not to be adored and worshipped, but to put the people in minde of that benefit in feeding of their Fa∣thers in the Wildernesse; but the keeping of this Relique doth offend against all these rules: As,

1. God hath not commanded them to keep any such thing. 2. In that they shew them to the people for adoration, and not for the commemoration of any benefit. 3. The Manna which putrified, being one day kept contrary to the Commandement of God, Exod. 16. 20. indures many hundreds of yeares by his appointment, but Popish Reliques are not preserved from pu∣trifying, therefore God hath not ordained them so to be kept. 4. God commanded that no part of the Pascall Lambe should be reserved untill the morning, which doubtlesse was to take away

the cause of superstition, lest they might have adored and abu∣sed the Reliques of the Passeover; which charge given to the Israelites may also reprove the superstition of the Papists, which doe reserve the Reliques of the Sacrament, and of Saints carrying them about to sick folkes, as things of great vertue and holinesse.

Obj. Josephs bones was carried from Aegypt to Cannan, Gen. 50. 26. ergo the Reliques of Saints may be preserved.

Ans. Joseph was laid in a Coffin, they did not rake out his ushes, and take his bones and carry them about to work Miracles, as the Papists seeme to doe by the bodies of Saints (if they be their bodies) and in that Joseph desired to be carried to the Land of promise, the Scriptures directly sheweth the cause to have been the profession of their faith, and hope, that the Land of pro∣mise should be given unto them, as Joseph had formerly said (in these words) God shall surely visite you, and you shall carry my bones hence, Gen. ••0. 25.

SECT. 15. Against the posture of kneeling to the Sacrament.

A Word also as touching the gestures and deportments of the body in the act of receiving the Sacrament, which hath been variable according to the manner of the Countries where it hath been, and is administred, as it was the custome of the Jewes to sit upon the ground, as Christ leaning upon Johns breast at Supper, which is imitated now by the Irish; but the Communion of the body and blood of Christ is called the Lords Supper, and sit∣ting being an accustomed gesture amongst us at our ordinary sup∣pers therefore sitting is a gesture most stress for such an 〈◊〉〈◊〉. A∣gain, some Churches use the posture of standing as well as sitting in imitation of the Passeover, but we never read that the Apo∣stles kneeted at the Sacrament, for so to doe is directly Idolatry and Superstition, as may thus appeare:

For to worship God in act, or desort a creature is Idolatry and Popery, but such is their kneeling, ergo. 2. To worship Christs Man-hood as present when it is absent is Idolatry, but Christs lo∣call body is in Heaven as I have proved, and therefore being so adored here on earth is Idolatry, and Superstition.

CHAP. VIII. The eighth Chapter treateth of their Limbus Patrum, or their Purgatory.

SECT. 1.

Objection. THeir opinion of Purgatory, or Limbus Patrum, (where they say all the ancient Fathers were be∣fore Christ) they ground upon such Texts of Scrip∣ture as these, viz. In that it is said, that Abraham was gathered to his people, Gen. 25. 8. &c. which Purgatory (say they) is not for the purging of Mor∣tall, but Veniall sinnes; and therefore the sinnes of the Fathers were purged there.

But that Abraham went to no such place is evident, Luke 16.* 1.81 15. where the place to which he went is called Abrahams bosome, which certainly cannot be a member of Hell, as they make Lim∣bus; the Apostle also sheweth to what place the faithfull are ga∣thered unto, Heb. 6. 12. where he exhorteth to be followers of them, who through faith and patience inherit the promises; as also Heb. 12. 22, 23. where the Author termeth the place to which they are gathered, The City of the living God, the heavenly Je∣rusalem, the place of an innumerable company of Angels, the gene∣rall Assembly, and Church of the first borne which are written ïn Heaven, to God the Judge of all, and to the spirits of just men made perfect; so that where the spirits of just men were, there the An∣gels were, for so we read, Luk. 16. 22. that Lazarus's Soule was carried by Angels into Abrahams bosome; but Angels are not in Limbus Patrum, ergo not the soules of Saints departed.

Again, Henock is said to be of that people to whom Abraham was gathered, but Henock was not in Limbus, for he was taken up into heaven, Gen. 5. 24. 2. Abraham, went to his fathers in ••race, Gen: 25. 8. that is, with joy and comfort; but what joy and comfort is there in Limbus, a Lake, and dungeon of dark∣nesse. 3. To be joyned to his people, is not to be joyned to the

Angels, for Abraham is said to goe to his Fathers, but the An∣gels were not his Fathers, neither is the phrase alone, as to say, he slept with his Fathers, or went the way of all flesh, or changed his life, for Ishmael is also said to goe to his people, Gen. 25. 17.

SECT. 2. Of Abrahams and Ishmaels people.

NOw Abraham and Ishmael had not the same people to goe un∣to, the faithfull cannot be said to be Ishmaels people, nor the prophane sort to be Abrahams people; but if the meaning of the phrase were no more then that they were joyned to the state of the dead, the faithfull and prophane should all goe to one people, wherefore this phrase, must needs imply a speciall disposition of the Soules of the faithfull after this life, in being associated to the company of the just, and laying up their bodies in an assured hope of the resurrection. The Apostle also sheweth what it is for the righteous to be gathered to their people, Heb. 12. 22, 23. to which we are joyned by faith whilst we live, and really when we are dead, as one saith, now, quo ad spem, in hope, but then, quo ad rem indeed.

Again, the Spirit of the Lord pronounceth a blessing to them that dye in the Lord, Rev. 14. 13. which are three Arguments a∣gainst Purgatory:

• 1. In that they which dye in the faith of Christ are blessed, but they which are in Hells torments (for Purgatory they say is a part of Hell) are not blessed.
• 2. They are said to rest from their labours, but they which are in Purgatory are in labour and paine.
• 3. Their works are said to follow them for their reward, but they which are tormented and punished are not rewarded.

Therefore we acknowledge no other Purgatory, but in this life* 1.82 a perfect purgation of our sins in Christ, and an imperfect, which is by a fiery probation of affliction, as the Apostle termeth it, 1 Pet. 4. 12. where he willeth the Jewes not to think strange concerning the fiery triall which was amongst them to prove them; Job also sheweth, that our Purgatory fire is in the affliction and sorrow of

this life, where he saith, Ex ibo & aurum, I shall come forth like Gold, Job 23. 10. As also the Prophet Isaiah saith, That the Lords fire i•• in Sion, and his furnace at Jerusalem, Isa. 35. 9. it is not then in Hell, or Purgatory.

SECT. 3. The Papists leave many things uncertain, and undiscussed touch∣ing Purgatory.

AGain, the most learned of them shewing the difference be∣twixt the ministry of the Angels in this life and in the next, leaveth it as uncertain, and undiscussed, whether the good Angels or the bad are the Ministers of the torments in Purgatory; as for the bad Angels, that they should be the Ministers of the Torments in Purgatory, or that they should exercise power over them, that in their life time did conquer the Devill, they hold not; neither yet will they have them to be the good Angels, for it is not meet (say they) that they which shall shortly come to be fellowes and partakers with the blessed Angels in Heaven. should be punished by such Angels.

Now let any reasonable man judge, whether Purgatory be a meere fantasie, yea, or no, where there is supposed to be tor∣ments, and yet no tormentors, viz. neither good or bad Angels, and if not they who then, not Christ I am certain, for he hath re∣deemed them, neither God himself, for the Apostle saith, Who shall lay any thing to the charge of Gods elect, it is God that justi∣fieth, who shall condemne? Rom. 8. 33, 34. God then having justi∣fied them by faith in Jesus Christ, there is nothing further to be laid to their charge; if then there be no tormentor in Purga∣tory, there is no torment in Purgatory, and so the fire of Purga∣tory is quite extinguished, and put out.

SECT. 4. Other circumstances not agreed on, &c.

AGain, besides the uncertainty who should be the tormenters; there be other maine points not yet resolved amongst them concerning Purgatory; as 1. Of the place, where it is. 2. Of the

fire, what it is, whether it be Corporall, or Spirituall. 3. Of the time, how long it shall last, whether for hundreds of yeares, or thousands. 4. Concerning the greatnesse of the paine, whether it exceed all the torments and punishments in this life; all which Articles are not yet defined and determined amongst them, we will therefore leave them to their uncertainties, and as they make question of the circumstances of Purgatory, so let all Christians not only make question of Purgatory it self, but also assure them∣selves* 1.83 that it is meerely an invention of their owne, as that of Ab∣solution, which they invented for no other end then to advance themselves in wealth and dignity.

For otherwise, what rationall man can think that it is in the power of any man to forgive the sins of another, which cannot for∣give his owne, as in example; If Peter had the power to have forgiven the sins of other men, what need had he to have wept and ••••pented for his owne, or of whom needed he to have asked par∣don, seeing he had all the power in his owne hands, as they ex∣pound the Text, Mat. 16. 19. and if so then it must consequent∣ly follow, that if God would forgive sins he could not without Peters consent, of whom the Pope is Successor (as they also say) in power and holinesse.

SECT. 5. From whence all the glory of Popery sprung, and is continued.

ANd from hence sprange all the glory of the Papacy, threat∣ning the Layety, whom they kept in the darknesse of igno∣rance, by with-holding from them the light of the Scrip∣tures, that if they would not give such and such gifts to the Church, build such a Monastery, Abbey, Nunnery, Cathedrall, (and what not which they pleased, as also give a great part of their estates to the maintenance of such of their Hierarchy as was to live in them) they should incur his Holinesse displeasure, who had power either to damne or save them; by which jugling we have had all the Popish buildings erected, which either are or have been in this Kingdom, for if his Holinesse commanded, it must be accomplished in paine of Damnation, or a worse turne,

which God himself could not hinder if it were his Holinesse plea∣sure to the contrary; and in this manner was the Laiety brought poore and the Clergie rich, ingrossing (by this means) into their hands even the very fat of the Land, as it is most apparant to them that observe in what places of the Kingdome those religious houses (as they terme them) are situated.

But had Peter had that power which the Pope claimeth (as* 1.84 his Successor) doubtlesse Paul durst not have gain-sayed him as we read he did, (Gal. 2. 11.) for feare lest he should have damned him; as also by this meanes one of the Apostles should have been greater then another in power, which is absolutely forbidden, as I have formerly shewed; it is therefore most evi∣dent that Peter had no prerogative above his fellow Disciples, neither doe we read in Scripture that ever Peter pronounced Absolution to any man; so that Absolution and Purgatory are the Popes Stewards to gather in his revenues or impositions, which he requireth of his simple stupid Tenants, whom I hope will now have more wit or grace, then to be any longer cheated by him, or inthralled in his Tyrannicall and Anti-christian Kingdome.

CHAP. IX. Treateth of theîr superstitious meriting by good works, &c.

SECT. 1.

THis opinion is also opposite to the Scriptures, as the words of the Apostle sheweth, Ephes. 2. 8, who speaking concerning the meanes of our salvation, saith absolutely, That it is by grace that we are saved, and not of our selves, and that it is the gift of God. He also sheweth that grace and workes cannot stand together, Rom. 11. 6. If it be of grace, it is no more of works; and if of works, then no more of grace; and the Patriarke Jacob confesseth himself to be lesse then the least of Gods mercies, or unworthy of the least of them; by which it plainly appeareth that be attributed no merit,

or worthinesse to himself, but doth acknowledge all to proceed from Gods mercy; which reasons are surely of power to convince any rationall man, that we deserve nothing at Gods hands, in re∣gard that our best workes are imperfect, and have need of grace to pardon the imperfections thereof; as also that we are the Lords bounden servants, and doe no more then our duty when we doe our best, and even then we are unprofitable servants, Luke 17. 10. God therefore crowneth our good workes, but rather of his goodnesse and mercy then our deserving, whose mercy is seene in his graci∣ous promising, and righteousnesse in his faithfull performing; it is his mercy in calling us, before we can any waies be prepared thereunto: there is no fitnesse, aptnesse, or congruity in our na∣ture, but all is of grace; and therefore Moses telleth the Israe∣lites, Deut. 4. 27. that because the Lord loved their fathers, there∣fore he chose their seed after them.

SECT. 2. No preparation in a mans nature to his calling.

IT doth also plainly appeare, that Gods love was the first motive for the choyce and calling of Abraham, in regard that Terah his father was an Idolater, under whom Abraham was brought up, and by all likelihood infected that way, before the Lord called him; what preparation could there be then in Abraham, or pro∣vocation (as in himself) to his calling; neither was the begin∣ning only of Gods favour to Abraham of grace, and the increase thereof by merit, for Jacob being of Abrahams faith, saith, that he was lesse then the least of Gods mercies, or that none of Gods graces first or last, were conferred upon him for his worthinesse: So then where the Lord findeth his servants faithfull and obedi∣ent, he will increase them with further graces, not merited by their obedience, but added in mercy, according to the gracious promises of God, that vouchsafeth of his fatherly goodnesse to* 1.85 crowne the faithfull service of his children; for otherwise, if our service and obedience be weighed in it self, it deserveth nothing. In vain therefore (I hope) will the Popish Clergy plead any lon∣ger for such fopperies, as to say that Abrahams faith, godlinesse,

and obedience, was acause that God bestowed upon him them great favours, as the revealing of the destruction of Sodome, &c. when as the chief reason was in respect of his fatherly love towards him, who having once made choyce of his servants doth for ever love them, adding grace upon grace, untill he hath accomplished their Salvation; or otherwise as the Prophet saith, all our righ∣teousnesse* 1.86 are as a menstruous rage,; neither did the holy men of God present their supplications for their owne righteousnesse sake, Dan. 9. 8. and being unprofitable servants in our best ser∣vices, we are farre from meriting or deserving any thing; and if we doe no more then we are bound in duty, nor yet all that, we have no reason to expect any reward beyond our desert, and if the benefit of this life cannot be merrited, much lesse the King∣dome of Heaven. Again, if we can merrit nothing for our own particulars, how much lesse for others.

SECT. 3. Against election by works fore-seene.

1 Inst. AGain, that God hath not elected or made choyse of any for good workes fore-seene in them, may evidently appeare by divers places of Scripture. As for instance in Simeon and Levi, who were two fathers in Israel, the one chosen from amongst his brethren to execute the Priests Office, and yet we see they were guilty of much blood; so that we may perceive, that God chose them not for any vertue or worthinesse in them, but for his owne mercies sake. And Moses telleth the Israelites, that God did not set his love upon them, because they were more holy then other Nations, for saith he, you are a rebellious people, but because the Lord loved you, therefore he hath done this unto you, Deut. 7. 8.

2. Inst. Neither did Joseph obtaine that great favour with God to have the preheminence over his Brethren by any merit, or worthinesse in himself, but of Gods meere mercy, grace, and favour towards him, for as yet Joseph had not shewed his faithfulnesse and chastity in Potiphers house; the purpose of God then to exalt Joseph (revealed to him in his dreame) Gen. 37. 6. went be∣fore

any merit on Josephs part, so also Gods free and gracious election, in setting us apart to everlasting salvation is without all respect or workes in us, as the Apostle toucheth, Rom. 9. 15.

3. Inst. Yea, the Book of Exodus sheweth us on the one side the ingratitude, and disobedience of the people of Israel; and on the other side the stedfast love of God towards them, which offer∣eth unto us an evident argument of Gods free election, without any respect to workes; the Apostle likewise to the same purpose alleadgeth that notable Text, I will have mercy on whom I will have mercy, Rom. 9. 15.

4. Inst. Neither did the Lord look upon us Gentiles, in make∣ing of us his people, for any worthinesse in us, but for his owne mercies sake, he hath called us to the knowledge of his truth; for otherwise what we are in our selves, the Apostle sheweth out of the fourteenth Psalm, where it is said, that they are all gone astray, &c. there is none that doth good, no not one.

So then it is most evident that Gods election changeth not, but* 1.87 whatsoever he hath decreed concerning any mans Salvation shall stand, for the gift and calling of God are without repentance, Rom. 11. 29. And the Apostle sheweth us, that the Lord hath chosen us, that we should be holy, not that because we were holy; so that good works is no precedent cause of our election, but a consequent effect thereof.

CHAP. X. Treateth of their tenent of justification by faith and workes.

SECT. 1.

THe Popish tenent concerning faith is, that it justifi∣eth* 1.88 not as it apprehendeth and applyeth the righteous∣nesse of Christ, but as it is a meritorious work, by the worthinesse and dignity thereof, and that it is a presumption for any man to be assured of his sal∣vation.

Ans. Now that this their assertion is contrary to Scripture will thus appeare, as Gen. 15. 6. where it is said, that Abraham

beleeved in God, and it was counted to him for righteousnesse; the Apostle also concludeth the contrary, where he saith, That to* 1.89 him that worketh not, but beleeveth, &c. his faith is counted for righteousnesse, Rom. 4. 5. where righteousnesse then is imputed and accounted, there it is not obtained by workes, faith then justi∣fieth not as it is a work, or meritorious, but as an instrument it ap∣prehendeth the justice of Christ which is imputed by faith.

SECT. 2. Faith a speciall application of the promises of God.

Object. A Justifying faith is not a speciall application of the promises of God in Christ, but a generall beliefe only, that whatsoever God saith is true; as Abrahams giving of credit to Gods speeches, that he should be the father of many nations.

Ans. It is otherwaies evident, for Abraham did not only be∣leeve Gods promises concerning his carnall seed, but his faith rea∣ched also to the spirituall seed, which was Christ, as the Apostle applyeth it, Gal. 3. 16. yea, Abraham rejoyced to see Christs day, Joh. 8. 16. as having a particular interest in him, as his Saviour; the fore-named place doth therefore strongly prove against that their assertion, for whereas Abraham had formerly shewed ma∣ny excellent workes, as of Piety, in building Altars in many pla∣ces, and calling upon the name of the Lord; in charity in seeking reconciliation betwixt L••t and him, Chap. 13. of mercy, in redee∣ming of Lot being taken prisoner, Chap. 14. contempt of riches, in refusing to take the King of Sodoms goods; yet none of all these workes are reckoned, or imputed to him for righteousnesse, but only his faith.

SECT. 3. How Phineas zealous act was imputed to him for righteousnesse.

Obj. PHineas work in executing judgement upon the Adulterer and Adulteresse, was imputed to him for righteousnesse: faith then is not only imputed for righteousnes, but works also.

Ans. The Prophet in that Psalme speaketh not of that righte∣ousnesse whereby Phinias was originally counted righteous, or just before God (for that was by faīth, because without faith it is unpossible to please God, Heb. 11. 6.) but of that righteousnesse whereby Phinias faith was declared and testified, and thereby his zealous act (because of his faith) was counted a righteous work.

The like is also where the Apostle Paul denyeth that Abraham* 1.90 was justified by workes, Rom. 4. 2. and the Apostle James affirm∣eth, that he was justified through workes, Jam. 2. 21. The first speaking of justification properly before God, the other of the same testified, and declared by workes unto men; and therefore Phinias fact is said to be imputed to him for righteousnesse, from Generation to Generation, that is, in all ages he was known, and reputed just before God and men. And therefore the Apostle James saith, Shew me thy faith by thy workes, Jam. 2. 18. as if he should have said; 'Tis true, before God it is thy faith only that justifieth thee, (in regard that he only knoweth thy heart) but in that I cannot judge of thy inward affections, it is requisite that I should discerne some actions from thee, which may testifie to me that thou art godly, and therefore our Saviour saith, ye may know them by their fruits, &c.

Albeit therefore the Apostle urgeth the shewing and approving of faith, that Abraham was justified through faith in the offering up of his Son Isaac, yet before God he was formerly justified by faith, but by this his obedience his faith was both approved to God, and made manifest unto men.

SECT. 4. Foure sorts of faith.

Object. WHat manner of faith is that which you terme justi∣fying faith?

Ans. For the better discerning hereof, it is requisite to know the divers kindes of faith, which are of foure sorts, viz.

1. There is fides inissialis, vel fundamentalis, the faith of be∣ginning,* 1.91 or fundamentall faith, whereof the Apostle speaketh, Heb. 11. 6. He that commeth to God, must first know that God is, &c.

and this kinde of faith towards God, the Apostle referreth to the doctrine of beginning, and essence of God, in knowing him to be the only God.

2. There is another faith called, fides miraculorum, the faith* 1.92 of Miracles touched by the Apostles, 1 Cor. 13. 2. If I had all faith, so that I could work miracles, and remove mountains.

3. There is fides Historica, an Historicall faith, which belee∣veth* 1.93 all things to be true which are written in the Scripture, in which sence the Apostle James saith, the Devills beleeve, and tremble; they beleeve there is a God, and that all is true that the Scripture speaketh of God, and of his Justice, Power, Judge∣ment, and rewarding of the righteous, as may be gathered from their owne expressions, as, I know thee who thou art, even the holy one of God, Mark 8. 7. in which expression the Devill did both acknowledge Christ and God; as also Mat. 4. 6. It is writ∣ten, he shall give his Angels charge over thee, where he acknow∣ledgeth that the Scriptures shall be fulfilled; as also Mat. 8. 29. Art thou come to torment us before the time? In which they doe acknowledge Gods Justice; as also Job 1. 9. where Satan saith, Doth Job serve God for nought, hast thou not set an hedge about him, &c. by which they acknowledge a reward to be given to the righteous.

4. The faith of faiths, or the justifying faith, which the Apostle* 1.94 Paul maketh mention of, Gal. 2. 20. viz. In that I now live in the flesh, I live by faith in the Son of God, who loved me, and gave him∣self for me; and this faith is the life of the Soule, whereby he that beleeveth is able in particular to apply unto himself the me∣rits of Christs death.

And the difference betwixt these four sorts of faith are* 1.95 these: the

• 1. Apprehendeth the essence, and being of God.
• 2. (The faith of Miracles) his power.
• 3. The Historicall faith, his truth; and
• 4. Namely, the justifying faith, his mercies.

SECT. 5. These faiths not one and the same in substance.

Obj. THese foure sorts of faith are not the same in substance, they differ only in property, which (as the Gospel) is contained and included in the Law, as a tree in the seed.

Ans. If that were true, then it were possible for them which have the one, to have the other; and so Devills also which in some sort beleeve, (as I have shewed) should also be capable of justifying faith. And as to that you say, that justifying faith is contained in the Morall Law, we are to distinguish of the Law,* 1.96 for it is sometimes taken more largely, either for all the Scrip∣tures of the Old Testament, as Luk. 16. 17. It is more easie for heaven and earth to passe away, then that one title of the Law should faile. So Joh. 15. 25. It is written in their Law, they ha∣ted me without a cause, which testimony is found in Psal. 35. 19. or else the Law is taken for all the Book of Moses, and so the Law and the Prophets are named together, Mat. 7. 12. This is the Law and the Prophets; but the Law sometimes is taken more strictly for the Morall Law, whereof the Apostle speaketh, Rom. 7. 7. I know not sinne but by the Law, and so the Apostle oppo∣seth the law of works to the law of faith, Rom. 3. 27.

Now as the Law is taken generally, either for all the old Scrip∣tures written by the Prophets, or for the writings of Moses, it cannot be denied, but that faith in Jesus Christ, is in this sence both contained, and commanded in the Law, for the Lord spake of Christ by the Prophets, Luk. 1. 7. and Moses wrote of Christ, as our Saviour saith, Had ye beleeved Moses, ye would have belee∣ved me, for Moses wrote of me, Joh. 5. 15. but as the Law is strict∣ly* 1.97 taken for the Morall Law, the law of workes, which contai∣neth only the ten words, or Commandements in the decalogue, so we deny justifying faith to be in the Morall Law, and that for these reasons following.

SECT. 6. The Law and the Gospel differ in nature and substance.

1. IN regard that the Morall Law and the Gospel differ in very nature and substance; for the one is naturally imprinted in

the heart of man, and the other is revealed and wrought by grace; the first the Apostle testifieth where he saith, The Gen∣tiles which have not the Law, doe by nature the things con∣tained in the Law, Rom. 2. 14. the other also is witnessed by the same Apostle, Rom. 2. 24. We are justified freely by grace; the Ar∣gument then may be framed thus:

The Morall Law is grafted into the heart of man by nature, but faith in Christ is not by nature, but by grace above nature▪ for if it were naturall, then all men shoule have faith, which the Apostle denyeth, 2 Thes. 3. 2. faith then in Christ belongeth not to the Law.

2. The effect of the Law of workes and the Law of faith are* 1.98 divers, for the one worketh feare, and the other love and peace, as the Apostle saith, Ye have not received the spirit of bondage to feare againe, but ye have received the spirit of adoption, whereby we cry, Abba father. Rom. 8. 17. The same Apostle also saith, that the letter killeth, but the Spirit giveth life, 2 Cor. 2. 6. thus then the argument standeth.

The same thing cannot be the instrument of contrary things, of life and death, peace and terrour, love and feare, for a foun∣taine cannot send forth salt water and sweet, Jam. 3. 12. but the Law is the minister of dread, of feare, and terrour, ergo not of life, and peace; and so consequently not of the faith of the Gos∣pel, which bringeth all these.

3. The same thing doth not make the wound, and give a plaster to cure it; the Law doth shew us our sinnes, faith by grace in Christ healeth them; The Law reviveth sinne, without the Law sinne is dead, Rom. 7. 8. But we are dead to sinne, and alive to God through Jesus Christ our Lord, Rom. 6. 11. the same cannot make us dye to sinne and revive sinne, the Law doth the one, therefore not the other.

4. The Preachers, publishers, and givers of the Law and the Gospel were divers, the Law was given by Moses, but grace and truth came by Jesus Christ, Joh. 1. 17. but if justifying faith were commanded in the Law, then grace also should come by the ministry of Moses that gave the Law, and so prove the Scrip∣tures false.

5. The qualities and conditions of the Law and the Gospel

are divers, the Law promiseth life to him that worketh; Moses thus describeth the righteousnesse of the Law, that the man which doeth these things shall surely live thereby, Rom. 10. 5. but the Gospel requireth not the conditions of working, but beleeving, to him that worketh not, but beleeveth in him that justifieth the un∣godly, his faith is counted for righteousnesse, Rom. 4. 5. if then faith were commanded in the Law, to beleeve should also be a work of the Law, and then the Apostles conclusion should be in vaine, who faith, I conclude that a man is justified by saith with∣out the workes of the Law; but if faith be excluded out of the workes of the Law, then it is not commanded, or contained in the Law, for then it should be a work of the Law.

SECT. 7. How the Popish writers would reconcile Paul and James.

NOw whereas Paul thus proving Abraham to be justified by faith without workes, Rom. 4. 2. 5. and James, that Abra∣ham was justified through workes, which at the first seeme to be contrary to each other, the Popish writers goe about three waies to reconcile these places, viz.

1. Say they, The Apostle in that expression excludeth Abrahams Morall workes before faith, and therefore by such workes they grant a man is not justified, but by such as follow and proceed of faith.

Ans. Before that God had imputed righteousnesse unto A∣braham by faith, he had done divers faithfull workes, as the Apo∣stle sheweth, As that by faith when he was called obeyed God, and by faith abode in the Land of promise, Heb. 11. 8, 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes, excludeth even such workes also from justification. Againe he saith, to him that worketh, the wages is not counted by favour, but by debt; but the workes done before, or without faith; no wages is due, because without faith it is im∣possible to please God, therefore he meaneth not such workes.

2. They say that Paul speaketh de fide charitate formala, of a saith formed with charity, and furnished with good works, and such 〈◊〉〈◊〉 faith truly justifieth.

Ans. True it is that Abrahams faith, which Paul so much commendeth, was a lively and working faith, and yet it did not justifie him as it was active, in bringing forth good workes, but as it was passive in apprehending, and laying on hold of the righte∣ousnesse of God, as the Apostle sheweth, in that Abrahams man∣ner of justifying and Davids was all one, but David declareth that man blessed to whom God imputed righteousnesse without workes, Rom. 4. 6. to which the Apostle addeth Abrahams full assurance, that he that had promised was also able to performe, and therefore it was imputed to him for righteousnesse, Ver. 21, 22. it was not then imputed for the working of his faith, but for his bebeeving.

3. They use a distinction of a first and second justification, the first as when of a sinner a man is made just. 2. When a just man be∣comes more just: of the first (say they) Paul speaketh, of the se∣cond James.

Ans. The Scriptures knoweth no such distinction of a first, and second justification; that which they call the second justification, is no other but sanctification, which is an increasing, and going forward in the fruits and further assurance of justification; the Prophet saying, Blessed are they whose iniquities are forgiven, and whose sins are covered, speaketh of that justification when of a sinner a man becommeth just before God, which they call the first justification. But to that blessednesse is promised, and where happinesse and blessednesse is obtained, no further justification is necessary; wherefore the first and one justification sufficeth, and so there needeth not a second.

Further, this distinction admitted, Paul should rather treat of the second justification, because he alledgeth the example of A∣braham, who was called already, and had done many righteous workes, before the Scriptures maketh any mention of the imputa∣tion of any righteosnesse unto him by faith; and James of the first, who bringeth in the example of Rahab the Harlot, who was cal∣led, before she had done any worthy works, so that the two Apo∣stles must be, and are truly reconciled as aforesaid. And as to the assurance of our justification, the same instance of Abrahams offe∣ring up his Son Isaac will verifie; at which time the Papists them∣selves confesse that Abraham was certain of his salvation, or that he was in the state of grace.

SECT. 8. Beleevers may be assured of faith and salvation.

Obj. THe assurance which Abraham had then, was a particular experimentall knowledge, that in that worke he had pleased God.

Ans. Abraham in this particular, was not only assured of Gods favour, but was undoubtedly perswaded of the promise in gene∣rall concerning the Messiah, as the Apostle saith, Neither did he doubt of the promises, but was strengthened in the faith, Rom. 4. 20. and this is that our Saviour saith, that Abraham desired to see his day, and saw it, and rejoyced, Joh. 8. 56. his assurance then which he had of Salvation in the Messiah, procured unto him this great joy.

Obi. Abraham knew that he was in the state of grace by speciall revelation.

Ans. This assurance that Abraham had, was not by any parti∣cular or extraordinary revelation, but by the proper and ordi∣nary operation of faith, as the Apostle saith, He was strengthe∣ned in the faith, Rom. 4. 20.

Obj. This revelation was made to the Patriarkes in the Old Testament, and the Apostles in the N••w; who was (as it were) the founders of the people of God.

Ans. Paul (in matters of faith) maketh no such diffence be∣twixt the Patriarkes and other beleevers, where he saith, Now it is not written for him only, that it was imputed to him for righte∣ousnesse, but also for us, &c. Rom. 4. 23. and he also saith, that a crown of righteousnesse was not only laid up for him, but for them also that love his appearance, 2 Tim. 4. 8. to whom then the same certainty of faith is decreed, the like assurance is not denyed.

Obi. All beleevers are not sure of their Justification, seeing Abraham had served God most faithfully before, and yet never till then, was assured of his Justification.

Ans. It followeth not (because Abraham was not 〈◊〉〈◊〉 assured of his Justification) that therefore every beleever cannot be justified at all; it doth only follow, that there was a time that Abraham had not such an assurance, for the dearest childe of God

(being naturally prone to sinne, as the sparkes to fly upwards) having committed some grievous offence, doth after the act (ma∣ny times) conceive in himself that he is the childe of perdition, or otherwise he could not have been so forsaken of God. In∣stance in David, who had the testimony of the Spirit of God, that he was a man after Gods owne heart, and yet we see after his sinne of Murder and Adultery, he conceiveth that God had forsaken him, and therefore desireth the comfort of his helpe againe, as though he had been utterly deprived of it; and yet at other times both before and after, he was fully assured of it, as the Scriptures doe plentifully make appeare; so likewise it is untrue, that Abraham had not this assurance untill he had offe∣red up Isaac, for the Apostle sheweth, that he had that assu∣rance, when faith was imputed to him for righteousnesse, Rom. 4. 22, 23. which was before he was circumcised, Gen. 15. 6.

SECT. 9. The assurance of Justification, best known to him that hath it.

Object. THe Scriptures commending the righteousnesse of A∣braham and other Patriarks, doth rather make (〈◊〉〈◊〉) sure and certaine of their salvation then themselves.

Ans. No mans salvation can be better knowne unto 〈◊〉〈◊〉 then to himself, for as the life of the body is more felt where that life is, then of others which only see the body to live; so faith which is the life of the Soule▪ (as the Scripture saith, the just shall live by faith) is better apprehended of those that have the pos∣session of it, then of such as only behold it. Again, in vain doth the Apostle exhort us, to labour to make our calling and election sort, 2 Pet. 1. 10. if it could not be accomplished.

Obj. The Apostle exhorteth us, to work it out with feare and trembling, Phil. 2. 12.

Ans. The Apostle in that place doth not deny but that it may be wrought out, he therefore exhorteth us so to demeane our selves, as that we doe not presume of any worthinesse in our selves, that may deserve it, and therefore he also exhorteth them that stand, to take heed lest they fall, 1 Cor. 10. 12. lest being secure of our

election, which is certaine and infallible (in regard that whom God loveth, he loveth unto the end.) We sinne presumptuously, trusting to Gods election, and therefore the Apostle exhorteth us, to work it out with feare and trembling, least we being circum∣vented of Satan (who can transforme himself into an Angel of light to deceive us) and so be prevented of that which we vainly hoped for.

Obj. When may a man be certain of his election or salvation?

Ans. When he regardeth not sinne in his heart, and untill* 1.99 then he cannot; for the Prophet David speaking by experience saith, that so long as he regarded sinne in his heart, the Lord would not beare his prayers, Psal. 66. 18. so that when we feele in our selves, that we are throughly dead unto sinne, and to all the affe∣ctions and desires of the same, it is impossible that we should be certaine of our election; for in this it may be said as of the Com∣mandements, that he that keepeth them all and offendeth in one (that is, he that keepeth them all but one) is guilty of the breach of all, in regard that the charge was to keep that one as well as all the rest. So he that in his affections, is dead to all man∣ner of sins; but one which he still desireth to retaine, being his darling sinne, and that either for profit or pleasure, is in the same respect guilty of all, it being probable that he would breake the rest upon the like termes, in which state and condition a man can∣not be fully assured of his salvation.

SECT. 10. How a man is said to sinne, and yet sinneth not.

Object. SƲppose, that a man should finde in himself, that he is dead in his affections to all manner of sinne, yet this man so long as be liveth will sinne, how can be then be assured of his salvation?

Ans. I have told you that was the maine reason, why the Apo∣stles did give the exhortation, to worke it out with feare, and trembling, yet neverthelesse, though such a man sinne daily (so is be not with a desire and affection, but in respect of the flesh ••usting against the Spirit) yet may he be assured of his salvation;

for, the Apostle affirmeth touching his owne person (being in the same predicament) that it wa•• not he that sinned, but sinne or the corruption of his owne nature that dwelled or remained in him, Rom. 7. in which Chapter he maketh an absolute distinction be∣twixt them, who may be assured of their election, and them that may not, and that in respect of mens affections and desires to sinne, or not to sinne, where making himself the president, he confes∣seth, that in him (that is, in his nature) there dwelleth no good thing, and that to will was present with him, but how to performe that which was good he found not; and that the good which he would have done he did not: Whereupon he maketh a second con∣clusion, that it was not he that did it, but sinne, &c.

So that the reason of the Apostle thus excusing himself in sin∣ning, was because he had a delight in the Law of God, in the in∣wardman. And that he had no pleasure in those sins, which he daily committed through the infirmity of his flesh, and the temptations and allurements provoking him thereunto, from* 1.100 which he desired deliverance; so that albeit his so sinning, he doth not doubt of his election, but was assured of it, (as appear∣eth in the 25. vers.) by Jesus Christ, who had taken away one guilt of such sins. And from this argument (of the Apostle) we may conclude, that it is not sinne that procureth damnation to any one, but meerly the delight which men take in the action of sinne.

And therefore the Apostle describing the blessed estate of a* 1.101 regenerate man, saith, that he sinneth not, neither can sinne; which is so spoken in regard he taketh no delight or pleasure in that sinne so committed by him, and so is not imputed unto him as sinne. The same Apostle also saith, that there is no condemnation* 1.102 to such as wal•• not ••f••er the flesh▪ but after the Spirit, Rom. 11. 1. And that as many as are led by the Spirit of God, are the Sonnes of God; and if Sonnes; then Heires; and Co-heires with Christ; so then as many as are such, may claime such a title and priviledge, And contrariwise, them that are not such, are not to enioy such priviledges or prerogatives.

CHAP. XI. The eleaventh Chapter treateth of their tenent of Free-will.

SECT. 1.

THe Pelagians were of opinion, that they (could with∣out the grace of God) doe some good worke or act, by which they put a thick wall betwixt them and the fire of Gods Spirit, lest they should be heated thereby, and warmed with love. To which opinion the Roman Catholicks consent, whose assertion is—

Obi. That a man naturally without faith, or without the speci∣all assistance of God, can performe some Morall good workes if no temptation let.

Ans. Both these assertions is sufficiently confuted, in that one sentence of our Saviour, Joh. 15. 5. Without me you can doe no∣thing, yet to cleare the point more fully, I will lay down all their arguments by which they vindicate their assertions, and answer ••o each particular; and to this purpose.

SECT. 2.

THey urge the words of the Prophet Isaiah, Chap. 1. 19. If ye will consent and they, ye shall eate the good things of the Land. As also, Exod. 15. 26. If thou wilt give care un∣to his Commandements. As also, Exod. 19. 5. If ye ••ill heare my voyce, and keep my covenant: From these, and such like places they argue thus.

Obj. If it be in our power to performe these conditions, then have we free will, if not, to what end are they propounded; these places therefore prove Free-will, or else they are propounded in vaine. They argue thus also: Will a Father command a Childe doe a thing which he knowes is unpossible to be done by him?

Ans. In the same respect a man may be said of himself to keep all the Commandements, as that he hath Free-will; but that we

have such power the Apostle doth utterly deny, Gal. 3. 10. where he concludeth, that every one that is under the workes of the Law, is under the curse, because they cannot keep it; for by the deeds of the Law no flesh can be justified, Rom. 3. 20.

2. These places in their sence being urged, do as well conclude, that a man of himself without grace, can keep all Gods Comman∣dements; for if a man cannot performe them wholly of himself, the same question remaineth, why they are propounded to them that cannot keep them, and yet albeit it is not in mans power to keep the Commandements, yet are they not therefore in vaine,* 1.103 for they serve as spurs to invite and stirre us up to obedience, and to strive unto perfection, and to labour to goe forward. But the chief reason the Apostle sheweth, Gal. 3. 29. viz. That it was a School-master to bring us unto Christ, the Law therefore was gi∣ven to that proud people of the Jewes, that they seeing them∣selves to faile in their owne strength wherein they trusted, they should seeke for an helper, and deliverer to doe it for them, viz. Christ Jesus; for otherwise to what end came our Saviour to performe the Law for us, but that we in regard or the weaknesse of our flesh could not performe; so that these precepts was propoun∣ded for these two ends:

1. That mans nature should thereby be stirred up to labour for perfection.

2. That finding himself to come short of the ability, he might see his owne weaknesse, and fly for succour unto Christ, without whom we can doe nothing, Joh. 15. 5.

SECT. 3. In what condition Adam was first stated.

Object. ADams freedome still remaineth (to us) who had powr to eate, and not to eate; and so we have power to sinne, and not to sinne.

Ans. Adam was stated in that condition, as was the Angels be∣fore their fall, who was created in potestate standi vel caenandi, in possibility to stand or fall; power of continuance he had from God, but possibility of falling he had from himself; for it is a

maxime in Divinity, Immutabilliter bonum esse Dei, proxemum est; to be immutable good is proper only to God; and therefore the Devill is said, Non perstitit in veritate, not to abide in the truth; and so also it is said of man, Perditio tua, ex te, O Israel, thy destruction is of thy self, O Israel.

I desire to know of these vaine boasters, wherein Adam made it appeare that he had Free-will, for I conceive it may rather be argued that he had none; for no man can be said to have Free-will, but he that is able of himself to resist a temptation, but Adam did not make it appeare that he had such a power as to resist a temptati∣on, ergo it did not appeare that Adam had Free-will. If he had power to resist, where did he shew, or expresse that power; seeing he could not resist the very first temptation, his will being then in its first purity, and full strength, yea never assayled before by any temptation; yea, having not only a freedome to eate, and not to eate, but also an expresse command from God not to taste of that fruit, and that under paine of death, and yet what a slender rea∣son* 1.104 doth he render for his excuse; The woman (saith he) whom thou gavest to be with me, she gave me and I did eate. Loe, what great resistance, what great arguments was used on his part to dis∣swade the woman from that wicked act, in tempting of him a∣gainst the peremptory command of God. Where is he once said to expresse the punishment due to himself, or her, for so offen∣ding; the consideration of which thing might have been a suffici∣ent motive to have perswaded him for committing of that sinne. If Free-will must be ascribed to one of them, it is more properly to be attributed to the Woman; for when the Serpent tempted her, she as it were made a resistance, by pleading Gods expresse com∣mand to the contrary; which thing Adam is not said to have done, either to the Serpent, or the Woman; but say that he had not assented unto her, but had powerfully withstood all the assaults of the Devill, and the Woman, giving them the foyle by the sword of the Spirit; yet could it not have been said to be* 1.105 done of Free-will, but rather by the power given him of God, who had said, Thou shalt not eate thereof, &c. or else rather to Ave, then good will, because God had bound him, and that un∣der paine of death not to doe it; but being so charged, and yet not obeying Gods command before the inticements and alure∣ments

of a Woman, is the least, yea no token at all of Free∣will in him.

SECT. 3. What small cause we have to boast of Free-will from Adam.

THus these Pharisaicall boasters may see by these glimps of A∣dams tryall, what cause we have to boast of Free-will as suc∣cessive or hereditary from Adam to us, which indeed is nothing, for as the Apostle saith, of our selves we can doe nothing, no not so much as to think a good thought, or to speake a good word; as we may see by the example of Jacobs sonnes unto Joseph, Gen. 17. 4. where it is said, they could not speake peaceably unto him; and our Saviour saith of the Pharisees, How can ye that be evill speake good things; so that Jacobs sonnes abounding with malice could not speake peaceably unto Joseph, and the Pharisees being a genera∣tion of Vipers, could not speake well of Christ; As an evill tree then cannot bring forth good fruit, Mat. 7. 18. and as a Moore can∣not change his hew, or a Leopard his spots, no more can he that is accustomed to doe evill doe that which is good.

Again, sinne hath not a desire to the Soule, but the Soule rather* 1.106 to it, and so at the uttermost it can but follow, that man by his naturall power can only resist a temptation; which thing was not apparent at all in Adam, for it is not said that he made any re∣sistance at all, but presently at the first sight received it, The Woman gave me (saith he) and I did eate. A very powerfull resistance for us to imitate or boast of.

So farre are we then from having Free-will, as that both the preparation of the heart, and the answer of the tongue, is both said to be from the Lord, Prov. 16. 1. The Wise man also saith, Mans go∣ings are of the Lord, how can he then direct his owne steps, Jer. 10. 23. Again, Who is he that saith, and it commeth to passe when the Lord commandeth it not? Lamen. 3. 37. as also by these words of our Saviour to his Apostles, Take no thought what ye shall speake, for it shall be given you, &c. for it is not you that speak but the Spirit of the Father that speaketh in you, Matth. 10. 19. It is also said, Exod. 31. 2. that the Lord called by name Bezaleell

the sonne of Uzzi, the sonne of Hur, &c. and filled him with the spi∣rit of Wisdome, and understanding, and knowledge, and in all man∣ner of workmanship, &c. from which we are taught, that the ho∣nour of every good thing ought to be given to God; and if hu∣mane Arts proceed from Gods Spirit, how much more hath man no activity at all in divine things, but as it is wrought by grace; this therefore which hath been spoken with them words of our Savi∣our, Joh. 15. 5. Without me you can doe nothing; is sufficient to overthrow all opinions of Free-will in divine things.

SECT. 4. Why a Law was given to Adam.

Object. VVHy did the Lord give that precept to Adam?

Ans. For the better triall of Adams obedience, it was fit that he should be prohibited to doe that, which in it self was not evill, that Adam abstaining from that which was good, might shew his humanity to his Creator.

Obj. The Apostle saith, that the Law is not given to the righte∣ous man, but unto the disobedient; and Adam in his innocency was just and righteous, and therefore he needed not a law.

Ans. The Law in two respects is not to be given to a just man, as 1. In respect of the negative precept, as to abstaine from Mur∣der, Theft, Adultery, &c. but in regard of the affirmative pre∣cept, to returne them in obedience, and doing of good workes; and so the just man had need of a Law, and so had Adam. 2. A just man need not feare the punishment of the Law, as Paul speaketh in another place concerning the Magistrate (which i•• the speak∣ing, or living Law) who is not to be feared for doing good workes, but evill, Rom. 13. 4. and in this respect so long as Adam lived in his integrity, the punishment in the Law concerned him not.

Obi. Why did the Lord give that precept to Adam which he knew he could not keep?

Ans. I have answered formerly; but further, God gave him a Law which was possible to be kept, and Adam had power to keep it if he would; it was not then Gods fault that gave him Free∣will, but his owne that abused that gift.

Obi. Why did not God give him grace to abstaine from transgres∣sing that precept?

Ans. God could have given him such grace, and to the Angels also, that they should not have fallen, but it was fit that God* 1.107 should leave the Creature to their Free-will, and not hinder the course of Nature which he had made; and albeit that God did fore-see mans transgression, yet that was no reason to with-hold the precept, for then God should neither have made Angels nor men, because he fore-saw that some of both should be reprobates; as also God by the same reason should not have given his written Word, because many Hereticks doe pervert it to their owne de∣struction. As therefore God fore-saw mans transgression, so like∣wise he knew how to turne it to good, as in shewing mercy to sinners, and in sending Christ to restore what man had lost; so that notwithstanding Gods fore-sight of Adams transgression, he was not to forbeare to charge Adam with this Commandement, in regard of the great good which he did fore-see should ensue by it.

CHAP. XII. Treateth of originall sinne.

SECT. 1.

Obiection. CHrist by vertue of his Passion, hath set us in that first estate in which Adam was created, by take∣ing away originall sinne, for the Apostle saith, Cor. 15. 22. That as in Adam all were dead, even so in Christ all are made alive; that is, in every respect.

Ans. To cleare that and other Texts of* 1.108 Scripture, which seemeth to admit of such interpretations, it is requisite first to know the state, and condition which Man-kinde was involved in by reason of Adams transgression, by which meanes we shall with more ease discover the vertue and efficacy

of the Passion of Christ, and how farre, and to whom it doth extend it selfe.

SECT. 2. The people of God confessed themselves guilty of it.

ANd first, that all Mankinde became culpable of originall sinne by the fall of Adam, is most certaine, witnesse David, a Prophet, and a man after Gods owne heart, who saith, that he was borne in sinne, and brought forth in iniquity, Psal. 51. 5. from which Text, as also from the testimony of the Apostles, (who saith, that we are all by nature the children of wrath, Ephes. 2. 3.) It is evident, that all that were before Christ, as also since Christ, are by nature the children of wrath; for if we observe, the Apostle speaketh not of the time past, viz. before Christs comming in the flesh, and so saith, we were the children of wrath; but he speaketh of the time present, for he saith, We are all by na∣ture the children of wrath; intimating that the Passion of Christ as it was an Act, viz. by the thing done did not cleanse us (though under the Gospel) from originall sinne or corruption of the flesh, for that is only done by faith in his blood; for as the Sacraments doe not confirme grace, Ex opera operato, by the thing done, the same is in the sacrificing of himself for the sins of the world.

It is also confirmed by our Saviour, Matth. 15. 19. where he saith, Out of the heart proceedeth evill thoughts, &c. as also Gen. 8. 21. where it is said, that the imaginations, purposes, and de∣sires of the heart of man are evill, and that continually, or from day to day, even from the day of his birth, Chap. 5.

Now in those places I have named, we are not to think or un∣derstand them to be meant passively, of the frame of the heart which was created of God, for that is good, because God crea∣ted nothing evill; but we are to understand it actually, for that which the heart of man imagineth, or frameth it selfe, which is called the imagination, or framing of the thoughts, it is that* 1.109 which is esteemed evill; wherefore that place giveth no occa∣sion to prophane persons to conceive of God, as though he was the Author of evill. For the heart as it is created of God, is good,

the substance thereof is of God, but the evill qualities thereof is of the corruption of our owne nature; so that it maketh direct∣ly against the Pelagians, who deny sinne to be a deprivation of nature, but say, it is a corrupt imitation; whereas it appeareth by the Text, that even in the very youth, and first age, when we are not so apt to imitate, there is evill and corruption in the heart. Again, sinne is the cause of death, for if Adam had not sinned he had not dyed, but it is most evident that Infants dye (which if sinne were not the cause) then were the Scriptures false, which* 1.110 saith, the wages of sinne is death. Now what other sinne can pro∣cure an infants death, (which hath not sinned according to the similitude of Adams transgression,) viz. actually, unlesse it be originall sinne, which certainly is a most infallible demonstra∣tion, that children are borne in originall sinne. In the next place I will shew you what it is.

SECT. 3. Originall sinne described.

ORiginall sinne is an inherent corruption of our nature, pow∣red out into all the parts of the minde, by the guilt of A∣dam; who was not only the Progenitor, but also as it were the root of mans nature: for the Lord committed those gifts to Adam which he intended to bestow upon mans nature; which when he had lost, he lost them not only for himself, but also for his while posterity, by meanes of which we bring forth the workes which are called the workes of the flesh, Gal. 5. 19.

Now to the further description of originall sinne, we finde in Scripture the cause, the subject, and the effect of it.

1. The cause as I said before was Adams fall, as we may see,* 1.111 Rom. 5. 15. & 1 Cor. 15. 21. as also by the suggestions of the De∣vell, Gen. 3. 4. as also through Adams Free-will, whereas he might have refused.

2. The subject of it we take to be the old man, with all his* 1.112 power, minde, will, and heart; for in the minde there is dark∣nesse, and ignorance of God and his Will, as appeareth by the words of our Saviour, Mat. 12. 34. O generation of vipers, how

can ye being evill speake good things? The Apostle also saith, that the carnall minde is at emnity with God, for it is not subject to the Law of God, neither can be, Rom. 8. 7. The Apostle James also testifieth the same in these words, Let no man say when he is tempted, that he is tempted of God, for God cannot be tempted with evill; neither tempteth he any man, but every man is tempted when he is drawne away of his owne lusts, and inticements; then when lust hath conceived it bringeth forth sinne, &c. Jam. 1. 13, 14, 15.

3. The fruits of originall sinne are either internall, or exter∣nall;* 1.113 internall, as ungodly affections, or evill concupisence, which the Apostle termeth Idolatry. 2. Externall, as wanton lookes, prophaine speeches, and devillish actions; as in Mat. 15. 19. Out of the heart proceedeth evill thoughts, &c. which procureth a cau∣terised conscience, the which procureth the wrath of God, and eternall damnation, as the Apostle testifieth where he saith, that the wrath of God is revealed from heaven against all ungodlinesse, and unrighteousnesse of men, that holdeth the truth in unrighte∣ousnesse, for which thing sake the wrath of God is come upon the Children of disobedience, Col. 3. 16. Joh. 8. 24. Rom. 5. 12. 18. & Jam. 1. 15.

SECT. 4. Of Concupisence.

THe Pelacians doe hold this tenent in the generall, that Con∣cupisence was not sinne in any man; and so doe the Papists generally, in particulars, (viz. that concupisence after Baptisme is not properly sinne, nor forbidden by Commandement; and that it is not verily and properly a sinne in the regenerate, but that it is only so called, because it comes of sinne, and inclineth to sinne;) each of their Objections shall be propounded, and answe∣red:* 1.114 And first in answer to the Pelagians objection, that hold it in the generall, that concupisence (which is the first fruit of ori∣ginall sinne, being to will, or to desire without the externall acti∣on) is no sinne; to which purpose they argue thus: viz.

Obj. Such things as are naturall, are not evill, but concupisence, or to will, is naturall; therefore it is not evill, nor consequently sin.

Ans. The Apostle saith, that we are all by nature the children of wrath, therefore because we are so by nature, by the same rea∣son it should be no discommodity unto us to be the children of wrath, which would be a meere madnesse to conceive.

Obj. Even in our nature as it now standeth corrupt, the appe∣tite or desire of such things as tend to the conservation of nature, and to decline and shun the contrary are not evill, but such is the concupisence to meat and drink, and the like; ergo.

Ans. Such motions and appetites of themselves are not evill,* 1.115 as they are naturall motions, but if they be inordinate motions, and exceed a just measure, they are evill; as to have an immo∣derate desire to meat and drink, for as it was naturall for Eve to desire to eate of the fruit of the tree, yet to desire it against the Commandement of God was evill; so it is likewise with these naturall motions, if they be immoderate, and inordinate, they are evill.

SECT. 5. How Sinne is to be measured.

Obj. THat which is not in mans power to avoyd, is no sinne, but not to covit is not in mans power; ergo it is no sin.

Ans. Sin is not measured by the necessity, and liberty of Nature,* 1.116 but by the disagreement which it hath with the Will of God. 2. When God first printed the Law in mans nature, before his fall, then were the precepts of God given unto him in his power to keepe. 3. Though man by his voluntary corruption hath lost his power and liberty, yet God fore-goeth not his power, and right in commanding; but that Concupisence is sinne,* 1.117 it is most evident by the Morall Law, that would not forbid it unlesse it were sinne. As also the Apostle who urgeth the same argument, saying, I had not known sin but by the Law, for I had not known lust except the Law had said, thou shalt not covit, Rom. 7. 7. Thus much touching the objections of the Pelagians, next in answer to the Popish objections.

Obj. The objection which the Papists make touching concupi∣sence

is, viz. That it is taken away by Baptisme, to whom I re∣turne this answer, viz.

Ans. The subjects which they and many other Societies admit* 1.118 to Baptisme, are not at that time of their admittance, fit members, or subjects to receive that Sacrament of initiation into the Church of Christ, which in its due place I shall fully prove. But as to such persons as are meete Members, (and have also received it according to the direction, and institution of Christ, and his A∣postles) I answer thus.

That originall sinne is not simply taken away in Baptisme, but* 1.119 only in respect of the guilt. It is taken away formally, but not ma∣terially. There be two things to be considered in originall sinne, as first, the disagreement, and repugnancy it hath with the Law of God, and the guilt of the punishment; the latter way, origi∣nall* 1.120 sinne is remitted, and released in Baptisme, it shall never be laid to the charge of the truly faithfull members of Christs Church, as the Apostle saith, Who shall lay any thing to the charge of Gods elect, Rom. 8. 33. but the other remaineth still in Gods Children, as the Apostle Paul confesseth of himself, Rom. 7. 23. I see another law in my members, rebelling against the law of my minde, but yet though it remaine, and have a being in the faith∣full, yet it doth not raigne and exercise the power of an absolute Monarch, to make its will their law. To which purpose the A∣postle exhorteth the Romans, that they would not suffer sinne to raigne in their mortall bodies, to obey it in the lusts thereof.

SECT. 6. The Virgine Mary borne in originall sinne.

Obj. YOu will surely confesse that the Virgine Mary was borne without originall sinne, it being for the honour of Christ?

Ans. The Apostle acquainteth us, that whatsoever the Law saith, it saith to them that are under the Law, that every mouth may to stopped, and all the World be culpable before God; but the Virgine Mary was under the Law, and blameable as others were, and therefore guilty of originall sinne. She was also made righteous by faith, for she called Christ her Saviour, in her

Song, Luk. 1. 47. the Apostle also saith, that we were all the chil∣dren of wrath, and if all, then the Virgine Mary, and so borne in originall sinne; the Scriptures also discovereth divers infirmities* 1.121 in the Virigine Mary, as Luk. 2. 48. in finding fault with Christ, whom she had formerly acknowledged to be her Saviour. 2. Her interrupting of Christ in his Sermon, Mat. 12. 46. 3. In her pre∣scribing a time for Christ to shew a Miracle, for which she pro∣cured a rebuke from him, Joh. 2. 2. upon which reasons and testimonies of Scriptures, describing her infirmities, we inferre; that the Virgine Mary was conceived, and borne in originall* 1.122 sinne, as others are, and Christ only is exempted, of whom only the Apostle saith, He was in all things in like sort tempted, and yet without sinne, Heb. 4. 15.

CHAP. XIII. Treateth of the Popish distinction of Mortall and veniall Sins.

SECT. 1.

Objection. THough concupisence be a corruption of our nature, yet it is but a veniall sinne, or at the most partly mortall, and partly veniall; for when our desires are without reason, then it is a mortall sinne, but when they are reasonably required, it is but a veniall sinne?

Ans. The distinction of Mortall and veniall Sinnes being un¦derstood in their sence, that some sinnes (in the condition and qualities thereof) are mortall, and some veniall, is contrary to Scripture, which maketh death the wages of sinne, Rom. 6. 23. that is, of all. But to the faithfull (tis true, through Gods grace)* 1.123 all sinnes are veniall, and shall never be laid to their charge, (and so no concupisence is mortall;) otherwise, there can be no rea∣sonable coviting of any other mans things; for reason ••s groun∣ded upon the Law of Nature, against which is all concupisence: therefore the coveting of any thing which is our neighbours

(being a transgression of the Morall precept) is in its owne nature mortall.

SECT. 2. No worthinesse to be attributed to our selves from any gift of Nature.

ANd if we rightly understand our selves, it is contrary to the nature of a true Christian to justifie, or vindicate himself in any thing that may tend to his owne glory and praise, by ascribing any worthinesse to himself from any gifts of Nature that is resident in him, or to endeavour to lessen, or mittigate a sinne, but rather to acknowledge himself to be altogether sinfull and un∣cleane, which was the qualities of all the holy men of God, as the Scriptures doth plentifully expresse; for if we did but truly con∣ceive what sinne is, there is none which we ought to esteeme little or veniall, unlesse it be comparatively, seeing there is none so small but that without repentance is able to sink the soule to eter∣nall* 1.124 damnation, who will think that a slight wound which giveth a sudden in-let to death; but should we grant this errour, of all other sinnes they are most dangerous, both for their frequency and security, the one increasing them to a large heap, and the other so covering them that we see not how they wrong us; so as we see the raine that falls in smallest drops moystens the earth, and makes it more slimy and dirty then a shower which descends vio∣lently, which washeth away but sinketh not in. And as the smallest letters are more hartfull to the sight, then they that are written with a text pen; so those sinnes which are esteemed as small and veniall, and we take no notice of, may soonest prove our fatall overthrow.

And for the better progresse in this question, we will observe* 1.125 the degrees which are to be considered in the nature of sinne, which are three, viz. Appetitus, assentio, & actio. The appetite, or first desire. 2. The perfect assent. 3. The action.

Now the very appetite is restrained in the Morall precept, al∣though it doth not yeeld to the desire, if it doe but tickle us with a delight, it is sufficient to make us guilty; for our Saviour saith

that, He that looketh on a woman to lust after her, hath committed adultery with her already in his heart, Mat. 28. where if we ob∣serve, our Saviour meaneth not in these words, he that looketh, and lusteth, but he that looketh (to) lust; that is, he that look∣eth upon a woman as an object to kindle, or set an edge to his lust, or to give way unto it in the least degree; which instance suiteth with the first degree of sinne, which is the appetite, and not with∣in* 1.126 the bounds of consent, or action. By which it is evident, that all concupisence is forbidden, yea that which hath the least incli∣nation of the will though no consent be given.

SECT. 3. Concupisence of two sorts, good and bad.

Obi. ARe those thoughts which are in the minde without any con∣sent of the will to be counted as sin before God?

Ans. We are to distinguish betwixt concupisence and desire,* 1.127 which is either good concupisence, or bad; the good is of two sorts, either perfectly good, or imperfectly good, such as is now in man, mixed with many infirmities and imperfections, which is either naturall in man, as the coveting and desiring of meat and drink, and other things necessary for the use of man, or superna∣turally wrought in man by grace, as is the love and desire of ver∣tue; or it is mixed, partly naturall, and partly supernaturall; as Matrimoniall concupisence for procreation, which hath both a naturall cause or being, and is likewise guided by grace unto a right end, and none of these kinds of good and commendable con∣cupisence is sinne.

Evill concupisence is of three sorts; 1. As Idle, roving, and* 1.128 impertinent thoughts, which the mind may easily reject. 2. Vio∣lent cogitations, which sticketh more closely and nearely, as the immoderate desire of meat and drink, and such things as belong to the necessity of nature, as sumptuous apparrell, and the like. 3. There are filthy and uncleane cogitations, as lasciviousnesse, envie, vain-glory, and the like.

The first of these may be compared to thin Clay that sticketh or cleaveth not; the second to tough Clay, that sticketh fast;

and the third to uncleane and stinking Myre and Mud: (other∣wise) the first motion is not voluntary, (as a certaine preparation of the affection;) the second is with the will, (but the same not obstinate,) as when it commeth to ones minde to revenge himself when he is hurt; but the third kinde is so outragious that it will not be ruled by reason, as when a man is carried to revenge him∣self without measure. The first of these can be no more ruled by reason, then such things as hapneth to the body; as when one yauneth when he seeth another yaune, or suddenly winketh, when one putteth their finger towards anothers eye, &c.

SECT. 4.

Obj. ARe these idle wandrings (being without respect to any certaine object) sin, and so forbidden in the Morall pre∣cept, seeing the Morall precept aymeth at a certaine object, as thou shalt not covet thy neighbours house, &c.

Ans. If we doe reject these thoughts at the very first moving of them; and yet if so, they carry some staine and guilt in them, in regard children which have no such evill thoughts, yet are not cleane before God, being conceived and borne in sin, as in Psal. 51. 5. and which is also most evidently confirmed by the death of Infants, (as I have formerly shewed,) sin being the cause of death.

Therefore the best solution is, that those cogitations (which doe vanish before the minde be affected;) be not comprehended in the precept as actuall sins, untill the will of man in some degree give consent, till then sinne is only in the conception, but not in the birth, as the Apostle James saith, When lust hath conceived it bringeth forth sin, Jam. 1. 15. but as it is the first fruit of origi∣nall sinne, together with that native corruption, they are con∣trary to the precept, for the Morall Law being grounded upon the Law of Nature, which was perfect in man by creation before his fall, and from which perfection originall sinne being a de∣fect. It may well be concluded, that though they doe not come to reckoning before God, if they presently vanish (before the will and affection be inclined unto them) yet doe they shew the corruption of our nature; and although they breake not into a

a flame, yet they are sparkes that flye upward; but if those sparks doe not break into a flame, they shall never burn us, nor be laid unto our judgement: for if the will assent not, concupiscence shall never hurt. But this is through Gods meere mercy, for otherwise* 1.129 this very originall corruption is enough to condemne us. And thus I have shewed the distinction of sinnes veniall, and yet not veniall in their proper nature, in respect of their greatnesse and smalnesse, but not to be permitted, for these reasons.

SECT. 5. Why originall corruption is not to be permitted.

1 IN respect of the nature of sinne, which of it selfe deserveth death, Rom. 6. 23. The wages of sinne is death, as also in that it is a transgression of the Law, 1 John 3. 4. and every transgres∣sion of the Law is under the Curse, Gal. 3. 10. 2. In respect of the infinite Maiesty of God, who to offend can be no veniall sinne of it selfe, considering his perfect and absolute righteousnesse, which cannot abide the least blemish and imperfection. Therefore in regard of the perfect righteousnesse, and infinite Maiesty of God, no sinne against him can be veniall, as in the sudden motion and passion of anger, even when it is sudden and unadvised; yea, though there be no further purpose or intendment of hurt, is notwithstanding guilty of judgement, Matth. 5. 22.

So then we admit of a distinction of mortall and veniall sinnes,* 1.130 if it be understood not of the nature of sinne, but of the quali∣ties of the persons: for unto them that believe, all sinnes are ve∣niall and pardonable, through the mercy of God, Rom. 8. 1. There is no condemnation to them that are in Christ Jesus; but to the wic∣ked and unbelievers, all their sinnes are mortall, Rom. 6. 23. to them the stipend and wages of sin is death.

Now if we trace this originall and spaune of sinne unto the birth, we shall find it in action, which action proceedeth from the conception of the will, to enioy the thing desired, as the Apo∣stle James saith, When lust hath conceived, it bringeth forth sinne, Jam. 1. 15.

SECT. 6. Five things to be considered in every sinfull act.

ANd in every sinfull act there are five things to be considered, as Actus, Peccati, Culpa, Macula, Reatus, Poena. 1. The ve∣ry act of sin. 2. the fault. 3. the blot. 4. the guilt. and 5. the punishment.

1. The act of sin, as it is an act, is not alwayes evill: for, there* 1.131 is the same act in substance, in sin, as in doing that which is honest, as in adultery, there is the like externall act, as in lawfull Matri∣mony; so that onely the fault, which is in respect of the circum∣stances (which are not observed) make the difference.

2. The second thing to be considered is, Culpa, the faultinesse of the action, which is committed by the not due observing of the Circumstances, which are these, First, Quid, what it is that hee* 1.132 doth, whether it be lawfull, or not lawfull, honest or not honest. 2. quantum, the quantity must be considered; as one may steale much or little, or raile sparingly, or with a full mouth. 3. quoties, how often; for he that committeth the same sinne often, is more blameable then he that doth it seldome. 4. qualiter, after what manner, whether willingly or unwillingly, whether he be quicke or slow in doing of it. 5. Cum quo, with what instrument; as he that smiteth with a switch, is not equall with him that striketh with a sword. 6. Cum quem, with whom the sinne is committed; as fornication betwixt them that are married, is more hey∣nous then betwixt single persons. 7. Ʋbi, where, in what place it is committed; for it is more heynous to steale in a Church, or Con∣gregation of Gods people, then in another place. 8. quando, when, for it is more heynous to steale in time of Divine worship, then at other times. 9. Ad quid, to what end; for the end maketh a thing of it self lawfull or unlawfull.

Now to make an action lawfull or good, all these things must concurre; but it is enough to make it evill, if it faile in any of them; and this faultinesse of the action, passeth with the action it selfe, which is the subiect thereof, and remaineth not.

3. There is left behind a macula, a certain stain or blot in the Soule, whereby the Image of God is deformed.

4. Besides this stain, there is a guiltinesse of punishment.

5. The punishment it selfe, which is Hell Fire, without true repentance.

SECT. 7.

Object. VVHether doe we sinne of necessity, or of a voluntary disposition: for if it be of necessity, it ceaseth to be sin, and if it be voluntary, it may be avoïded.

Answ. Sinne is both of necessity and voluntary: First, it is of* 1.133 necessity in respect of Adams fall, by which we became Bond∣slaves to sin and Satan. Secondly, in that we have originally a seed of that defect in us procured by him, and so can will nothing but that which is evill; that as the Apostle saith, We are not suffici∣ent of our selves to think any thing of our selves, as of our selves, 2 Cor. 3. 5. it being proper to God alone to work in us both to will and to doe of his good pleasure.

Object. The Apostle saith, he would that which was good, though he could not accomplish it, Rom. 7. 15. Therefore man of himselfe can will that which is good.

Ans. The Apostle in that place speaketh not of the Naturall man, but of the regenerate; for he addeth, I am delighted in the* 1.134 Law according to the inward man; but (saith he) I see another law in my members, resisting the law of my minde, Rom. 7. 22. And it will fully appeare that we are corrupt in both parts, viz. in soule and body: For that which is born of the flesh is flesh, John 3. 6. And, to be carnally minded i•• death, Rom. 8. 6. And therefore in vain doe we seek in man either integrity, understanding, or the feare of God: For the will is so fast bound by the slavery of sinne, that it cannot move it selfe to that which is good, and much lesse apply it selfe thereunto. For such a motion is onely a beginning of turning unto God, which is wholly attributed to the grace of God in Scripture; as in Jer. 31. 18. where Ephraim is said to desire of God, to turn him that he might be turned. And the Spouse in the Canticles, Draw me, and I will run after thee, with divers other* 1.135 places of Scripture which doth testifie the same. It is therefore proper to Nature to will that which is evill, and to Grace that

which is good, whereupon it followeth that men are drawn unto evill by necessity of will, and yet they are not constrained to com∣mit it. Again, on the other side it commeth to passe through the the infinite goodnesse of God, that godly men cannot doe evill through any forceable compulsion; for otherwise the minde of man in its owne nature is voyd of all grace, for which cause it is said that he that hath begun a good worke in us will also finish it, Phil. 1. 6. & 2. 13. as also, It is God that worketh in us both to will and to doe of his good pleasure. The Lord also speaking by his Prophet, saith, that he will give his people a new heart, and take from them their stony heart, and also put his Spirit in the middest of them, and make them walke in his Commandements, Ezec. 35. 26. by which it appeares, that all the inclinations to goodnesse pro∣ceed only from Gods Spirit moving us thereunto, secretly say∣ing, This is the way, follow it.

Grace then goeth before every good work, it doth not follow after, but so that will, and desire doth accompany it, not lead it; For the will doth worke by grace, the Lord preventing him that is unwilling that he may be more willing, and that he may not will in vaine, so that there can no will be found which is incli∣ning to good save in the elect, but the cause of election must be sought without men; whereby it is proved, that man of himself hath not a right will, but that it floweth from the same good* 1.136 pleasure whereby he was elected before the Creation of the world; as also that the beginning of willing, and doing well, proceedeth from faith, and faith is the gift of God; it must needs then follow, that it is of meere grace, when we begin to will that which is good, being inclined and bent naturally to evill. As also by the instance of David, who desired the Lord, to create in him a new heart, Psal. 51. 12. yea we are as prone thereunto, as the sparkes to fly upward.

SECT. 8. The Pelagians two-fold question answered.

THe will therefore is the Patient, and not the Agent, and there∣fore to resolve the Pelagians two-fold doubt, viz. whether we

sin willingly being made bond-slaves to Satan; and whether in evill workes we ought to attribute any thing unto God; we thus answer.

As touching the first we answer, that mens wills may be com∣pared to an Horse that waiteth his Masters pleasure, and God and the Devill may be compared to Hors••-men, or Riders, but if the Devill possesse it he carrieth it head-long unto death, as it were an Hunter over hedge and ditch; as we may instance in that example of Job, upon whom it was the Lords pleasure to exercise by calamity the patience of his servant, but contrariwise Satan endeavoureth to drive him into dispaire. Again, the Caldeans study contrary unto equity, to get gaine by that which was ano∣ther mans, in which passage one and the same act may be ascribed unto God, Satan, and Man, but the variety in the manner and end maketh the justice of God appeare without any fault; and in the other the wickednesse of Satan and Man is discovered, to their perpetuall shame and reproach.

Obi. If it be not in the power of a Sinner to obey, exhortations should be made in vaine, admonitions should be superfluous, and reprehensions rediculous.

Ans. Our Saviour saith, that without him we can doe nothing, Joh. 15. 5. and yet notwithstanding he doth neverthelesse re∣prove those that did evill without him; as we may see in his re∣proofes which he uttered against Corazin and Bethsaida, Mat. 11. 21. as also to the Scribes and Pharisees, and others of the Jewes, ver. 23. terming them Vipers, Mat. 12. 34. children of the De∣vill, Joh. 8. 44. by reason of their uncleane thoughts, and ungodly actions, and yet these sinned not of absolute necessity, as we may instance in Phara••h, Exod. 7. 22. where it is said, that Pha∣raoh did not hearken to Moses as the Lord had said.

From which instance we may collect, that it was necessary that Pharaoh should not have harkened to Moses, because the Lord had fore-told so much, who cannot be deceived, but Pharaoh was not forced or compelled thereunto.

SECT. 9. Two sorts of necessity.

THere are two sorts of necessity, viz. a violent necessity which forceth and compelleth, and there is a conditionall necessity, when a thing is said to be necessary, another thing presupposed. So Pharaohs disobedience and obstinacy was the second way neces∣sary upon the proposall of Gods presience, but the first way it was not necessary.

The first of these is coactive, the second is voluntary; the first neither justifieth a man if he doe well, being forced thereunto, nor condemneth him if he doe evill, but the second hath place in both; for by it the righteous have praise (whose obedience in respect of Gods ordinance is necessary, and infallable;) and con∣trariwise the wicked are condemned, who sinne willingly, not∣withstanding (Gods presience considered) in some sort, it is also necessary. As our Saviour said concerning Judas, It is ne∣cessary that offences should come, but woe be to him by whom they come, Mat. 18. 7. It was necessary that Christ should suffer, be∣ing the determinate counsell and fore-knowledge of God, Act. 2. 23. but Judas did not know that he was appointed to be the man that should act that treason, but he did it voluntarily, out of his covetous affection to money, as doth evidently appeare by his owne expressions, What will ye give me and I will betray him un∣to you, Mat. 26. 14.

Again, it was necessary that the Prophets and Wise men should be killed, crucified, scurged, and persecuted by the Jewes, as Christ had foretold, Mat. 23. 34. but neverthelesse the Jewes did it out of a voluntary hatred they had to Christ, and his Gos∣pel, as plainly appeareth in Scripture.

CHAP. XIIII. Treateth of the power of a regenerate man in point of sinning.

SECT. 1.

Objection. TOuching which the Papists affirme, that the precepts and Commandements of God to a man regenerate, justified, and in the state of grace, are not impossible to be kept.

Ans. In answer to which it is requisite, first to lay open the point touching the ex∣tent of the truth therein contained, and then to answer to their objections.

1. We are to consider a four-fold state and condition of man;* 1.137 first as he was created in a perfect state before his fall, when it was possible for man to have kept the Law, and have conformed himself in perfect obedience to the will of his Creator.

2. But man considered in his corrupt estate, before he be rege∣nerated and restored, can by no meanes keep the Law, as the Prophet saith, Can the Black-a-moore change his hew, or the Leo∣pard his spots, Jer. 13. 23. so the Apostle, Whatsoever is not of faith is sin, Rom. 14. 23. And we are not able of our selves to think any thing as of our selves, 2 Cor. 3. 5.

3. In the restored estate of man by Regeneration and new Birth the Law is partly possible to be kept, and partly impossible. It is possible two wayes; 1. By the imputation of the righteous∣nesse of Christ, who hath fulfilled the Law for us, for he needed not to have fulfilled it for himself, as he suffered not for himself, for he was perfectly holy and just even from his conception, by the communication of the Divine Justice, for the Apostle saith, Rom. 10. 4. Christ is the end of the Law, that is, the fulfilling of the Law for righteousnesse to every one that beleeveth. 2. The Law is possible to be kept of the regenerate in respect of the in∣coation, or beginning of obedience internall, and externall, as the Apostle saith, This is the love of God, that we keep his Com∣mandements, 1 Joh. 5. 3. for he which is without this being of

righteousnesse (that is, without regeneration) and saith he knoweth, and serveth God, he is a lyar, &c.

SECT. 2. The power of Regeneration.

NOw this regeneration, and incoate obedience being wrought in the faithfull by the Spirit of God, though it doe not wholly extirpate and root out sinne, yet it keepeth it so under that it reigneth not in them, and doth so revive them that they labour to resist sinne, and to live according to the Law of God; which obedience though it be (in it self) imperfect, yet it is accep∣ted of God by faith in Christ, in whose perfect righteousness•• whatsoever is imperfect in our obedience is perfected, and our imperfections pardoned.

Yet even in those regenerate ones the Law is impossible to be* 1.138 kept, in respect of that perfection which God requireth; and therefore the Prophet David saith, Psal. 143. 5. Enter not into judgement with thy servant, for in thy sight shall none living be justified; the faithfull then, doe both imperfectly keep the Law, committing many things against it. 2. In those things wherein they doe keep the Law. They have some imperfection as the Pro∣phet Isaiah saith, Chap. 64. 6. All our righteousnesse are as a stained clout, with Deut. 27. 16. Mat. 5. 21, 22. 28. Act. 15. 10. Rom. 7. 8. 24. 25. 1 Cor. 2. 14. Jam. 2. 20.

But there is great difference betwixt the regenerate, and the* 1.139 unregenerate, even when they sin; 1. In that Gods purpose standeth to save the Elect, though they sometimes slip, but so it is not with the other. 2. Their repentance in the end is cortaine, so it is not in the unregenerate. 3. Even in the sins of the regene∣rate, there yet remaineth some seed of faith, which is not utterly extinguished, nor they wholly given over; but the wicked, and unregenerate, are wholly sold over unto sin, and their very con∣science is polluted, and defiled with it. 4. The glorious state of the Saints in the next life, their obedience shall be perfect, and they shall be wholly conformable to the Will of God, and then we shall be just, not only by the imputative Justice of Christ, but

by a proper essentiall Justice, and then we shall fully be made like unto the Image of Christ, as the Apostle saith, Rom. 8. 29. Those which he knew before, he also predestinated to be made like the Image of his Son.

SECT. 3.

Obj. IN the next place their Objections shall be cited, and answe∣red in order, their first objection being this, viz. The works of the Spirit are perfect, but good workes in the regenerate are workes of the Spirit, ergo they are perfect.

Ans. This Argument proceedeth from that which is simplici∣ter (simply and absolutely of the Spirit) to that which Secun∣dum quid, after a sort is of the Spirit. The workes of the faith∣full are not absolutely the workes of the Spirit, but they be so the workes of the Spirit as they be also our workes, so they are pure, as they proceed of the Spirit; but impure, and imperfect as they be our workes.

Obj. They which are conformable to Christ have perfect works, but the faithfull are conformable in this life to the Image of Christ. Ergo.

Ans. The proposition is only true, of those which are perfect∣ly conformable, but so are not the faithfull in this life, but only in part, as the Apostle saith, 1 Cor. 13. 12. Now I know in part, &c. And as our knowledge, so our obedience, both imperfect.

Obj. There is no condemnation to the faithfull, Rom. 8. 1. therefore their workes are perfect.

Ans. The argument followeth not, for the priviledge of the faithfull, and their exemption from condemnation, dependeth not upon the perfection of their workes, but upon the perfection of Christs righteousnesse, imputed to them by faith.

Obi. Christ at his comming shall render to every man according to his workes, but it standeth not with Gods Justice to give a perfect reward unto imperfect workes; therefore the workes of the rege∣nerate, because they shall be perfectly rewarded are perfect works.

Ans. The obedience of the faithfull shall be perfectly rewar∣ded, not according to the Law of workes, but according to the

Law of faith, whereby the righteousnesse of Christ is imprinted, and rewarded in them, being theirs as fully, as if they were their owne. 2. Christ shall also judge according to their workes, not as causes of their reward, but as testimonies, and lively argu∣ments of their faith.

SECT. 4.

Obj. THe Scriptures ascribeth perfection to the workes of the Saints, as it is said of Noah, Gen. 6. 9. that he was a just man, and a perfect man in his time. Hezekiah also saith, I have walked before thee with a perfect heart, 2 King. 20. 3.

Ans. These and the like sayings must be understood of the perfection of the parts of obedience, not of the degrees of perfection; that is, the faithfull doe even exercise their obedience in every part of the Law, but not in a perfect degree, or measure. 2. They are said to be perfect only in comparison of such as are weake, and imperfect. 3. Their sincerity and perfection is understood, as be∣ing opposite to dissimulation and hypocrisie, that their hearts were perfect towards the Lord, that is, unfainedly, without dissi∣mulation, in which sence the Prophet David saith, Judge me ac∣cording to my innocency, &c. Psal. 7. 8.

Obi. The Apostle saith, Whosoever is borne of God sinneth not, 1 Joh. 3. 9. The faithfull being borne of God cannot sin.

Ans. The Apostle in that place doth not understand the dwel∣ling of sin, but the reigning of sin, for otherwise he should be contrary to himself, who had said before, Chap. 1. 8. If we say we have not sin we deceive our selves, and the truth is not in us. So they which are borne of God sin not; that is, sin though it re∣maine in them, it reigneth not in them, as the Apostle saith, Though we walke in the flesh, we are not after the flesh, 2 Cor. 10. 3. neither was the Law given to justifie men thereby, for the Apo∣stle saith, That by the deeds of the Law shall no flesh be justifled in his sight, for by the knowledge of the Law commeth the knowledge of sin, Rom. 3. 20. this then is the end and use of the Law, viz.

• 1. It sheweth what God is, viz. one that loveth Justice, and hateth iniquity.

• 2. It is a glasse, wherein we may see that Image after which man was at the first created, which now is defaced in him by sin.
• 3. It is a rule, and line, after the which we should square our lives and actions.
• 4. It sheweth the corruption of our natures. and so it is a* 1.140 Schoole-master to bring us unto Christ. So that this is the profit of the Law; First, to convince a man of his infirmities. 2. To drive him to seeke the medicine of grace in Christ.

CHAP. XV. Treateth of the Popes dispensing with the Morall Law.

SECT. 1.

ANother of the Popish Tenents is, That the Morall Law, or any precept thereof may be by humane au∣thority dispensed withall, to which purpose the Popes Cannonists doe give to their Terreine god, an infinite and unreasonable power, these being their conclusions, viz. Papa potest dispensare contra jus divinum. The Pope may dispence against the Law of God. 2. Contra jus Naturae, Against the Law of Nature. 3. Contra novum Testamentum, Against the New Testament. 4. Contra Apostolum, Against the Apostles. 5. Papa potest dispensare de omnibus preceptis veteris & novi Testamenti. The Pope may dis∣pence with all the precepts of the Old and New Testament, and that for these reasons following, each of which shall receive its answer; their first reason being this, viz.

SECT. 2.

Obi. AS amongst men, the Law-giver may dispence with his Law, so God that gave the Morall Law, is therefore above the Law, and may dispence with it. And if God may dispence, then the 〈◊〉〈◊〉 of the Church may certainly dispence, because they are in 〈◊〉〈◊〉 ••••ead.

Ans. 1. As to that concerning humane Lawes, which tend to* 1.141 the common good, the preservation of the Publique State, the maintenance of peace and justice, the Law-givers cannot so dis∣pence as to over-throw the end of those Lawes, (as it shall be lawfull to disturbe the publique State, or the like;) for this were to evert the very scope and end of the Law. But yet in particular cases they may dispence, as that where an order is that every one shall watch, which is intended for the good of a City, yet some may be dispenced withall, and exempted from watching, who may more necessarily be imployed for the common good; for here, al∣though the letter of the Law be not precisely kept, yet the inten∣tion of the Law-makers is observed, which is to seeke, and pro∣cure the common good. So likewise universally, the Lord neither will, nor can dispence against his Law, as to make it lawfull to have other gods, to take Gods name in vaine, and the like; for this were for God to deny himself to be just, 2 Tim. 2. 13. and to make it lawfull in generall to violate the precepts of the first and second Table, were to deny his owne Justice, and so consequently to deny himself, for God is most true, yea Justice it self, and the Law is a perfect rule of justice, yet in the particular determina∣tions* 1.142 of the Law, the Lord doth dispence; as with Abraham sa∣crificing of his Son, Gen. 2. 2. the Israelites in robbing of the Aegyptians, the fornication of Hosea the Prophet, Hosea 1. 2.

For the Will of God which is most just, and the right (which he hath in the lives, bodies, and goods of men) maketh these things lawfull, (being done by the Commandement of God) which other∣wise would be unlawfull; for a man may use his Oxe, or his Asse at his pleasure (because they are ordained for his use) so likewise may the Lord doe with men, take away their lives at his pleasure, and that by a double right; both because man by his sin hath deserved to dye. 2. As he is his Creator, and may use the creature at his pleasure, or as may best serve to his glory. And as man may use his owne goods, and that which is lent unto him precario, freely and frankly, during the pleasure of the lender: (which when he will he may require againe) so the earth being the Lords, and the fulnesse thereof, which he (as it were) lend∣••th to man so long as it pleaseth him. He may justly at his plea∣sure, transfer things from one to another, and like as Matrimony

maketh carnall copulation lawfull, so the Lord may by his Com∣mandement bring, and supply the like bond as Matrimony is, as in the instance of the Prophet afore mentioned, when the Lord bid him take unto him a Wife of fornication, the Commandement of God made that lawfull, which otherwise was unlawfull, and so in the other examples.

But albeit, God can make that which seemes unjust to be law∣full and just, yet can he not make a just, and a good act, to be evill and wicked, as that he which worshippeth God aright doth evill, or such like; and the reason is, because God by this meanes, should be contrary to himself, in commanding one so to worship him, and yet counting him for so worshipping him to doe evill. A∣gain, it is impossible for God to doe that which he cannot will; now the Lord willeth no evill to be done, therefore he cannot make that which is good to be evill, because he cannot deny himself, who is only good.

SECT. 3. A difference betwixt the precepts of the first and second Table.

THere is also a difference to be made betwixt the precepts of the first and second Table. God doth dispence with the se∣cond, which he referred to the good of our neighbour, (when he seeth it more to make for his owne glory, which is the true end and scope of the first and second Table;) as when God command∣eth to dishonour Parents, rather then to dishonour him; and bid∣deth them kill; and so in the rest. But with the precepts of the first Table he dispenceth not, because they are immediatly refer∣red to his owne glory, for otherwise it were to consent to disho∣nour himself; and thus much for the answer of the first part of the Argument.

2. It followeth not (if God can dispence) that therefore the* 1.143 Prelates and the Church may. 1. Because the dispensation a∣gainst a Law, must be by as great authority as the Law was first made by. But the Moral Law (grounded upon the Law of Nature,) was founded by the Author and Creator of Nature, and there∣fore by him only, and not by any else may it be dispenced with.

2. As in naturall effect•• ordinarily there must goe before an ex∣traordinary cause, a naturall cause; as a thing cannot be made hot, unlesse fire or some other efficient cause of heat be put unto it; so that the Pope himself cannot command a thing to be ho••, but by such efficient cause of heat. Yet the Lord without such ••ediate and ••rdinary mean••s, can make a thing hot by his infinite power, supplying that cause himself.

So likewise in Spirituall actions, the Lord may supply that which maketh the thing lawfull, which man cannot doe without some externall cause, or circumstance doe concurre in making the act lawfull. As to kill is an unlawfull act in it self, neither can the Pope, or any other man make it lawfull to kill, unlesse there be some cause that maketh it lawfull to kill; as when the party commanded to be slaine deserveth to dye. But God (to whom all men are debtors, and who is the Lord of every mans life, may command to kill without any injustice, although there be no such apparant cause or circumstance, which should make that act lawfull.

SECT. 4.

Obj. BƲt they further object thus: To restore that which is committed to a mans trust is a naturall duty; yet this is dispensed with, when as a man refuseth to restore to a Mad-man his sword or weapon, which he gave one to keep; so the Magistrat•• ordinarily dispenceth with that precept, Thou shalt not kill, when he commandeth Malefactors to be slaine: So also the Maccabees dispenced with the Sabbath, when they resolved to fight with their enemies on the Sabbath day, 1 Mac. ••. Chap. As these precepts then were dispenced withall by men, so may the rest.

Ans. For the first instance, there is in that particular case, no dispensation against the Law of Nature, for then by such dispensa∣tions it would be made lawfull, not to restore that which is com∣mitted to trust, which cannot be made lawfull by any dispensation; for this were to crosse and over-throw the Law of Nature, but not to restore a sword to a furious man, is but a particular inter∣pretation of that generall Law of Nature, wherein the in••ent of

that Law is kept, for it is agreeable to the Law of Nature, to ren∣der whatsoever belongeth unto another; and the reason thereof is, because it is just. So it is lawfull by the same Law, (notwith∣standing) not to give unto a Mad-man his owne sword, because it is just. Also the meaning and reason of the Law is kept, because the furious man would doe some hurt with his weapon, and there∣fore to administer occasion and instrument unto his rage, were unjust.

In the other two particulars, there is no dispensation, but an interpretation rather, or declaration of the Law; as that it is no Murther when one is justly slaine. And in the other, that it is no breach of the Sabbath, when necessity compelleth to breake the rest thereof; but thus to dispence were a dispensation to make it lawfull to kill where one cannot justly be put to death, and to worke upon the Sabbath where there is no necessity. 2. Thus to dispence were to make it lawfull afterward, which was not before such a dispensation; but it was alwayes lawfull for the Magistrate to put to death, and upon like necessity to intermit and suspend the rest of the Sabbath. 3. Besides these interpretations and de∣clarations of these Lawes, they are not devised by man, but war∣ranted in Scripture by the Lord himself, the Maker and Au∣thor of the Law, and therefore they are not to be interposed by any humane authority.

CHAP. XVI. Tr••ateth of their opinions touching ••he Sabbath day, &c.

SECT. 1.

Objection. TO this particular they say; That the keeping of the Lords day, or the first day of the weeke instead of the Jewish Sabbath, is not warranted by Scripture, but only by tradition from the Apostles.

Ans. There are three most evident Texts of Scripture which doth make appeare, that this change of the Sabbath began in the times of the Apostles, and so

by their Apostolique authority being thereto guided by the Spirit of God, is warranted, and so declared, and testified in Scripture, Act. 20. 7. 1 Cor. 16. 2. Revel. 1. 10. In the first of these Scrip∣tures we have the exercises of religion, preaching and administring of the Sacrament, which were peculiar to the Sabbath, trans∣ferred to the first day of the week. In the second, a publick chari∣table collection for the poore, which was also used upon Sabbaths. And in the third, the very name of the Lords day is set down.

SECT. 2.

2. ANd further, that this day was consecrated by Gods divine Authority, the great workes which he honoured that day with, doth shew, as one hath collected from Scripture. As the Israelites passing through the red Sea, the Manna first ray∣ned upon the Israelites in the Desert, Christ was Baptized in Jordan, water was turned into Wine in Cana of Galilee, where∣in the Lord blessed the five leaves where-with he fed 5000. men, wherein he rose againe from the dead, entered into the house the doores being shut, and wherein the Holy Ghost descended upon the Apostles.

3. This reason also may perswade it, because the Lords day is sanctified to holy uses, as the Sabbath was to the Jewes; but it belongeth only to God to sanctifie by his Word, as the Apostle saith, Every creature is sanctified by the Word of God, and prayer, 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word, before it can be changed by the Word, there must be the same authority in the alteration of it, as was in the first institu∣tion. The Lords day then was not ordained by the ordinary au∣thority of the Church, for then the Church by the same autho∣rity might constitute another day if there were cause, which can∣not be admitted. The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven, being specially directed thereunto by the Spirit of God, for the reasons▪ abovesaid.

Obj. The Apostle reproveth the Galathians for observing dayes and moneths, &c.

Ans. In that place the Apostle doth not simply prohibit the observation of dayes, but with an opinion of religion placed in the day, and necessity. 'Tis true, the Jewes kept their Sabbaths, as making the observation of the day a part of Gods Worship; and they held it necessary to keep that day unchangeable, as it was al∣so* 1.144 unto them a type and figure of their spirituall rest: but Chri∣stians now keep not the Lords day in any of these respects, either as a day more holy in it self then others, or of necessity to be kept, but only for order and decency sake, because that it is meet that some certaine day should be set apart for the Worship of God, as also in regard of the Morall precept which is not abolished, viz. the fourth Commandement.

SECT. 3. Against satisfaction for sins by a temporall punishment.

Obj. THe Papists are of opinion, that satisfaction may be given for sin by temporall punishments, for proofe hereof they in∣stance in that passage of the Levites, in slaying of their Brethren at the command of Moses, Exod. 32. 28. from which punishment in∣flicted by the Levites upon the Idolaters, the Lord (say they) was well pleased.

Ans. We must not think that Gods wrath was thereby satis∣fied, for God was appeased before by the prayer of Moses, ver. 19. neither was it likely, that the punishment of a few, could satisfie for the sins of the whole Hoast, that the death of three thousand, should make amens for the sins of sixty thousand; and besides, one mans punishment cannot satisfie for the sins of another, no more then one mans faith can save another. But the Prophet saith, the just shall live by his faith, viz. his owne faith, not ano∣ther mans faith; ergo As also in that the Scriptures doth posi∣tively set downe and declare, that the soule that sinneth shall dye. Again, that which God forgiveth he perfectly pardoneth, Jer. 31. 34. I will forgive their sins, and remember their iniquities no more, with Ezek. 18. 22. His transgressions shall be mentioned no more unto him. But if the punishment of sin should be reserved, the fall being pardoned; sin shall be remembred after forgive∣nesse,

which is contrary to those Scriptures I have named.

Obi Adam and Eve had their sins forgiven them upon the pro∣mise of the Messiah, yet they both received punishment, Numb. 14. 20. God at Moses request forgave the sins of the murmurers, yet all their carcasses fell in the wildernesse.

Ans. That punishment inflicted upon them was not a satisfa∣ction for their sins past, which was already upon their repentance remitted unto them, wherefore those chastisements which fol∣fowed* 1.145 after remission of sins, (as in the other example given in instance) were rather correction for their owne emendations, or examples of others, then punishments for sin; for if sin should be directly punished, it should never have temporall but eternall pu∣nishment. Therefore when the sin is pardoned, it is not the pu∣nishment of sin, but a certaine admonition, for the Lord thinkes good to chastise those which have offended (though their sins be forgiven) for these causes.

1. That they may be throughly humbled, and take heed that they commit not the like againe. And therefore David saith, It was good for me that I was afflicted. 2. For the example of o∣thers, that they likewise may be warned that they offend not in the like. As the correction of Simeon and Levi was for the admo∣nition of their brethren, and posterity. 3. That men feeling the Justice of God in their due correction, may fly unto Gods mercy, and the promises of God in Christ. As Adam when he received the sentence of death for his transgression, had also the promise of the Messiah given him.

SECT. 4. Why God punished the Creatures which had not offended.

Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man, seeing they had not offended, as in the destruction of the old world, wherein the Lord is said to destroy the Beasts of the fields, and the Fowles of the Ayre, reser∣ving only a few to preserve seed.

Ans. Seeing the Creatures were made for mans use, therefore when man was taken away, there should be no further use of

them. 2. Like as when the head is cut off the members dye, so to∣gether with Man, the Creatures over which he had power, are punished, not only he, but his; as we see in the like president of Achan, and all that he had: and hereby the severity of Gods pu∣nishment appeareth, as also the greatnesse of mans sin that brought destruction upon many. As David•• sin in numbring of the people, did procure a punishment upon the whole Land. 3. Because beastly men had abused the Creature to their beastly pleasure, and rio∣tous excesse, it stood with Gods Justice to punish the instrument with the principall; and though it pleased God to spare the Fish, (in regard that man had not so much abused them, yet at other times, the Lord threatned to take away the Fish of the Sea, Hos. 3. 4.

Obj. Seeing the Lord saith (by his Prophets) that the Sonne shall not dye for the Fathers iniquity, how standeth it with the Ju∣stice of God, to visite the iniquity of the Fathers upon the Children to the third and fourth Generation? Exod. 34. 7.

Ans. By sin in that place is neither understood the act of sin, which cannot be transmitted over unto another, but being a tran∣sitory thing resteth in the doer; neither the fault which goeth with the act, nor the blot which is only in the Soule of the offen∣der or sinner, nor yet the guilt, for if children were guilty of their Fathers sins, then for the same they should be everlastingly punished, therefore by sin in that place, is meant the punishment of sinne, which is extended to their posterity.

SECT. 5.

Obj. THe contrary may be argued in these two respects; 1. In that it is to be considered who are the Authors of the in∣fliction, God or man; If by man the punishment be im∣posed, it is in the losse only of temporall things, as of possessions, pri∣viledges, honours, &c. for the transgressions of their Parents; as by humane Lawes, treason against the State or Common-wealth, is punished with death in the Offendor; and losse of honour and goods in their posterities. But the punishment of death cannot be inflicted upon the children for their fathers offence, as a rule is given in

Deut. 24. 16. The Father shall not be put to death for the Chil∣dren, nor the Children for the Father.

2. If the punishment be inflicted of the Lord, it is either eternall or temporall; now eternall punishment is laid upon none but the party that sinneth, the soule that sinneth shall dye. If it be tempo∣rall, it either consisteth in some temporall benefit, or of life. If the first, not only little ones and infants, but even they which are of yeares, shall suffer for their Fathers sins; as the Israelites did beare the iniquities of their Fathers forty yeares in the Wildernesse, and the Jewes great and small, were afflicted in the Babilonish Cap∣tivity. But where the punishment of temporall death is decreed by the Lord, there only, the infants are punished for their Fathers sins, as the children of the rebellious Corah, Dathan, and Abiram were swallowed up with their Fathers; the greater sort also perished in that destruction, but then they were such as consented thereunto. A∣chan also was punished with his Sons and Daughters for the sacri∣ledge by him committed, which was done for the greater detestation of the fact, and the examples of others, these are the two Arguments which the Popish Writers use for the vindicating of this their asser∣tion, which may be thus answered.

Ans. These two opinions will allow of two exceptions, 1. That they make Infants liable to those sins of their Fathers, which the Lord saith, he will visite to the third and fourth generation; whereas those children which continue like haters of God (as their Fathers were, and imitate their impiety▪) are only included in that combination, as appeareth by that clause incerted in the second Commandement (of them that hate me) again, when Infants are cut off by death, their owne originall sin is a sufficient cause thereof, which bringeth death upon them.

Secondly, they restraine this generall speech, (visiting the si••s* 1.146 of the Fathers, &c. only unto tempo all punishment, whereas the Lords Judgements are not to be limited to this, or that kinde, but sometimes by corporall death, sometime by other temporall punishments, he doth visite the iniquity of wicked Fathers upon their evill posterity; and as concerning the third and fourth gene∣ration, there are foure answers usually made to shew the equity, that the posterity of the wicked should be punished for their Fathers sinnes.

1. Because God which gave life, may without any injustice* 1.147 require it again; he doth no wrong by slaying of any. 2. They doe not so much rue the sins of their Parents, as yeeld Natures debt, which God may exact, when, and of whom he will, and how he pleaseth, as Josh. 7. 25. 26. 3. It must be understood of tem∣porall punishment, which may be inslicted for their Fathers sins; but the best solution is, that God is said to shew mercy to thou∣sands of them that love him, so that he is to visite the iniquities of them that hate him.

SECT. 6.

Obj. THe wicked Children of godly Parents, are found to be re∣spected for their Fathers, as the Lord suffered the wicked Kings of Judah, to sit upon the Throne for their Father Davids sake.

Ans. It is not denyed, but that God may bestow temporall bles∣sings upon the Children of the righteous, although they be wic∣ked, but that is generall or particular; God sometimes is mer∣cifull, as he was to Davids posterity, for some reasons best known to himself, but this promise in generall certainly holdeth not, but where the children imitate their fathers piety.

Obj. If this should be meant of shewing mercy to the vertuous seed, and vengeance to the wicked race, they should be respected or punished for their owne piety or sin, and not for their parents.

Ans. The condition of them that love me, and of them that* 1.148 hate me, is not understood of the particular, but of the exem∣plary vertues or sins of the Children, where they imitate their Parents; and so they are both their Parents, Origine, & exemple, in respect of the originall, and example, and the Childrens in imitation, so that mercy is extended to the righteous seed of the* 1.149 righteous, in a double respect, viz. both for their exemplary vertues of their Fathers, whom they imitate; and of their own righteous∣nesse, and this without limitation, even to a thousand generati∣ons, not that there shall be so many generations in the world, but to shew that Gods mercy shall never be drawne dry. And so the wicked race of the ungodly is also punished in a double man∣ner

for imitating their Fathers sins, which punishment extend∣eth not beyond foure generations, and for their owne sins, which every one shall be judged for in his owne generation, and that for ever; so that the Sonne doth not here beare the Fathers ini∣quity, when he doth not imitate his Fathers sin: Moses and Ezekiel are here then reconciled, Ezekiel saying, the Sonne shall* 1.150 not beare the iniquity of the Father, and Moses, that he will visite the iniquity of the Fathers, &c. the first speaking of such as decline their Parents evill way; and the other, of imitating their Fathers impieties.

CHAP. XVII. Treateth of Popish Chrismes, or Oyntments, and other Popish trinkets, &c.

SECT. 1.

THe use of their superstitious Chrisme, they gather from Exod. 30. 29. where the Lord commandeth Moses, to make the Oyle of holy Oyntment, which holy Oyle or Oyntment (say they) is a Type and Figure of the spirituall Oyntment, viz. the gifts and graces of Gods Spirit, which should be shed upon the faithfull under the Gospell.

Thi•• consecrating of their Chrisme mixed with Balme, to anoynt their Bishops and Priests, doth fully declare them to be Priests of the Law, and not Ministers of the Gospel; the consecrating of which Chrisme, and how they apply it, I will also make knowne, that thereby their Idolatrous and Superstitious folly, may be made more manifest.

Their Chrisme (saith my Author) they consecrate in this man∣ner,* 1.151 1. The Miter'd Bishop muttereth certaine Charmes, and inchanted words over the Chrisme, and then bloweth upon it. And after him commeth there other twelve Priests in their order, who breatheth over the Chrisme; then the Bishop useth certaine exor∣cismes, with prayers, wherein he maketh mention of Moses, Aaron, David, the Prophets, Martyrs, &c. praying that this Chrisme,

may have power to confirme the like gifts as they had; then he put∣eth to a little Balme, and at the last boweth himself unto it with these words: Ave sanctum Chrisma, All haile holy Chrisme; the like doe all the Priests in their order. Thus make they an Idol of their Chrisme, which manner of consecration they never learned of Christ nor his Apostles. For,

The Apostle sheweth what is the oyntment and anoynting of Christians, viz. Ye have an oyntment from him that is holy, 1 Joh. 2. 20. the Anoynting or Chrisme which we receive from him dwel∣leth in us, and the same Chrisme or oyntment teacheth us all things; we have therefore no Chrisme or oyntment of Christ, but the graces of his Spirit, which are bestowed upon the faith∣full; and the Prophet David speaking of that oyntment, saith, Thy God hath anoynted thee with the eyle of gladnesse above thy fellowes, Psal. 45. 7. this Ceremony therefore of anoynting be∣ing fulfilled in Christ, it savoureth strongly of Judisme, as also to be wiser then Christ, who commandeth no such thing to be done. As also his Apostles, who used no such Ceremony in the ordaining of Ministers.

SECT. 2. Of Popish Altars.

LIke unto their Chrisme, is their invention of Altars, and their anoynting of them, seeing the Altar in the Leviticall Law, was a Type and Figure of Christ, and was only to continue untill Christ, the true Sacrifice, should offer himself upon the Al∣tar of the Crosse. 'Tis true, Altars were holy before Christ came, who was promised by it, but after he entred into the most holy place, it was repealed and rejected; it is therefore Judisme, to retaine Altars still in their Churches, the Primative times knowing no such Alters, neither have they any colour for their Altars out of that place, Heb. 13. 10. We have an Altar, where∣of they have no authority to eate which serve in the Tabernacle, &c. which plate they alledge for the maintenance of their Al∣tars, for the Apostle speaketh there, of no materiall Altar, but of the death and passion of Christ, as it followeth, ver. 17. their

imitating, therefore of Jacobs anoynting Altars as he did the Pillar, Gen. 28. 18. is superstitious, for the Ceremonies of the Law, (which were but figures and shadowes of things which were to come,) are not meet ornaments for the Gospel, as their Wash∣ings, anoyntings, Sacrifices, and their other rites, which as the Apostle saith, were but shadowes of things to come, the body being of Christ, Col. 2. 17. the body then being come, what needeth the shadow?

Again, the same anoynting that Christ was anoynted with, his members also receive; but that was a spirituall unction, Luk. 4. 18. The Spirit of the Lord is upon me, because he hath anoyn∣ted me; of which anoynting the Apostle speaketh, You have an oyntment from him that is holy, and ye have knowne all things, 1 Joh. 2. 20. but if Jacobs anoynting must be a patterne, why doe they also sprinkle water which he did not; Jacob also used prophane and common oyle, such as he carried for his journey, but their oyle must be hallowed first, and consecrated by their Priests.

SECT. 3. Of their use of Candles.

THe like Superstition is used by them in burning of Day∣light, wherein they use more Superstition then did the Jewes in their Tabernacle, for they burned Candles only in the night, Exod. 28. 21. bnt these set up Candles and Tapers by day in their Churches, when as properly they are only to qualifie the darknesse of the night, therefore as it is rediculous to burn day∣light (as we say) by setting up lighted Candles; so he is not to be thought well in his wits, who offereth the light of Candles for a gift to the Author and Giver of Light. Again, the use of Candlesticks and Lamps, was to no other end then to give light; and therefore at N••one-day when there is no use of Candle∣light, to set up Tapers and Candles is a superfluous and super∣stitious use.

Their places of Sanctuary, may also be put in the number of* 1.152 their Superstitions, by which the course of Justice is hindered, Malefactors being thereby sheltered, and secured from the

Magistrate, by the immunity and priviledge of the place, by whichalso, Servants are incouraged to be contemptuous and diso∣bedient to their Masters, finding succour elsewhere; as also unthrifty and carelesse Debtors, by which devise will seeke to defraud their Creditors, and therefore they erre exceedingly, to set up their Sanctuary-places to all kinde of Malifactors.

The like Superslition is also used in their Pilgrimages, which* 1.153 they observe in imitation of Abraham, who left his fathers house to travell, whereas it is evident that Abraham did not doe it out of an unconstant minde to change Countries, nor of a thirst∣ing desire to see strange fashions, and learne curious Arts; nor yet out of a coveteous minde to inrich himself, as Merchants use; nor yet of a superstitious devotion to visite the Sepulchers of ho∣ly men, and to goe in Pilgrimage to holy places, but he travel∣led to be out os the perillous Society of Idolaters where he li∣ved, as also with a purpose to draw others to the knowledge of God.

SECT. 4. Of their Monkes and Hermites.

IN the next place, may be brought in the profession of their Monkish, Anchorish, and Hermites lives, which they would maintaine from Lots living in a Cave, Gen. 12. 38. but it ap∣peares by the example of Lot, who in a solitary place committed sinne, that it is not the place that mendeth mens manners; for if the heart be wanting, the place helpeth not: Lot sinned in the Mountaine, Adam fell in Paradice, the Angels in Heaven; it is then but a meere fancy for them to think that a Monkes Coule, a Cloysters life, of a Hermites Weede, can make a man more holy, but it is to be seared, that as Drunkennesse, and Incense were com∣mitted in the Cav••, so the Cloysters, and Seles of Popish Votaries are not free from the like uncleanesse.

Obj. We read that holy men required often to desart 〈◊〉〈◊〉, as Moses, Elias, John Baptist, yea our Saviour himself, who often went apart to pray.

Ans. That is no warrant for these Popish Professions afore∣mentioned,

for these holy men did but for a time sequester▪ themselves, that thereby they might more seriously be given to Prayer and Meditation, not leaving and renouncing their cal∣lings, as the other superstitious people doe.. Againe, they also in time of persecution fled into desart places, therein shewing their humanity and infirmity, least they might have been forced by persecution to deny the faith; but these doe place the greatest perfection (in this life) in that solitary profession.

Like unto these, is their superstitious Washings; when they ad∣dresse* 1.154 themselves to consecrate the Heast, and to approach unto the Altar, muttering these words of the Prophet David, I will wash my hands in innocency, and so will I compasse thine Altar. But this superstitious washing doth not justifie their Idolatrous service, who whilst they wash their hands, doe prophane Christs Supper, and take away the fruitfull application and efficacy of his death, by instituting a new Sacrifice. Therefore as Pilate washed his hands, and yet delivered Christ, even to be Crucified, so they wash their hands, and yet doe crucifie Christ daily in the Masse, in offering him up still in Sacrifice.

SECT. 5. Of their Pennance, and auricular Confession.

THeir Pennance consisteth of these three particulars, viz. Con∣trition of the heart, confession of the mouth, and satisfaction of the worke; Now all these may be in a reprobate, as in the ex∣ample of Pharaoh, who confessed that he had sinned; though it was no true confession, being forced thereunto by the grievous plagues of Haile and Lightning that was upon him, and his peo∣ple, Gen. 9. 27. for he simply confessed not his owne sins, but now, that is, at this, or that time I have sinned, in this, or that manner; yea, he also imitated satisfaction, for he was also content to let the people goe. As also in the example of Judas, in 〈◊〉〈◊〉 may finde them all three; as contrition and confes∣sion in these words, I am guilty in betraying the innocent blood; and satisfaction, in the restoring of the money which be had taken to betr••y Christ. But he wanted the fruit of true repentance,

the peace of the Conscience, and clearing thereof before God by remission of sins, as the Apostle sheweth, Rom. 5. 1. Being justi∣fied by faith, we have peace with God through our Lord Jesus Christ. As also 2 Cor. 7. 9. 11. where he sheweth, that repentance to salvation, is wrought by godly sorrow not to be repented of; and contrariwise, that the sorrow of the world worketh-death, viz. the counterfett repentance before mentioned, as was evident in Judas.

But more fully to expresse their meaning in these three parti∣culars, they would have contrition to be just, due, full, and per∣fect, and such as shall last to the end of a mans life, never expres∣sing when a man may be out of doubt that he hath performed this contrition, but shall be in a continuall suspence of the pardon of his sins; they also appoint a full and perfect contrition of heart, appointing no measure unto it, and so make it a part of satisfa∣ction of their sins, before God, appropriating that unto man, which is only proper to God himself.

Auricular confession, is that which they would have made to their Priests, and Shavelings, to whom (say they) we must reckon up all our sins, which can never be, for as the Prophet saith, Who can recite all his transgressions? As also, Whom have I in heaven but thee, or in earth in comparison of thee. Again, I said I will confesse my sins unto the Lord, and so thou forgavest the iniquity of my sin. As also in Psal. 51. Against thee only have I sinned, &c

SECT. 6.

Obj. THe Apostle James doth exhort us to confesse our sinnes one to another, &c.

Ans. In those words the Apostle doth not meane that we should confesse them to Popish Shavelings, neither doth he in∣joyne us to confesse our sins one to another, as though we might expect pardon from one another, but to the end that we might pray one for another (as the ensuing words doe make it appeare) for otherwise none can forgive sins but God only.

Satisfaction (say they) is made by teares, and prayers by tayle, before this or that stone, Taper, Lamp, Coules, with fast∣ing,

Sack-cloth, Almes, Pilgrimages, large Offerings, or the like; by which they think they pacifie the Lord, and pay that which is due to Justice, and make amends for their sins; whereas Christ being our Advocate, Mediator, and Propisiation for our Sins, we need no other recompence, or satisfaction, our sins being forgiven for his Name fake, 1 Joh. 2. 2. 12. seeing he is the Lambe of God, which taketh away the sins of the World, Joh. 1. 26. whose satis∣faction being perfect and absolute, is imputed to us by faith, which no man can obtaine but he that is also sanctified by the Spirit; so that the Apostle speaking of such like traditions, Colos. 2. 20. saith, That they all perish with the using, being the commandements and doctrines of men, having only a shew of Religion, and humblenesse of minde, but the body is of Christ, Col. 2. 17. which very words of the Apostle like a Thunder∣boult, breaketh in pieces all the traditions of the Romish Church, as of Vowes, Auricular Confession, Satisfaction, Purgatory, Par∣dons, and whatsoever is by them added to the Word of God, which their Monks define to be the Service of God, and by which they declare themselves to be Anti-christians.

SECT. 7. Of speaking in an unknowne Tongue, in the exercise of Divine Worship.

THe next thing that presents it self, is their reading the Scriptures in an unknowne Tongue, whereas in common reason, if a man make a Covenant, he ought to know those things whereunto he bindeth himself; and therefore the Papists erre exceedingly, in that they suffer not the people to understand those things which they binde them to keepe, seeing neither the Scriptures are read, or the Sacraments delivered in such a tongue, as they doe understand; for the Apostle saith, If I come unto you with tongues, what shall I profit you? 1 Cor. 14. 6. in which Chapter this errour is so sufficiently confuted, as that it is needlesse to speak any thing more to that purpose.

Another of their positions is, that faith is not to be kept with Hereticks, for so contrary to the safe conduct given by the

Emperour to John Hus, and Hierome of Prague, in the Counsell of Constans, where they condemned them to death. For justifi∣ing of which, they alledge; That it belongeth unto the Magi∣strate to punish Hereticks having them in their power; which Counsell and Act, I hope, will shortly be returned upon them∣selves, as a just revenge from God, for that their cruelty, and treachery, there being many presidents in Scripture, to evidence against such dealing; as Abrahams Covenant by Oath, with Abimelech, Jacob, with Laban, Joshua, with the Gibionites, all which were strangers from the true Worship of God, and yet they kept their Covenants and Oathes, which these Popelings re∣fused to better Christians then themselves.

CHAP. XVIII. Treateth of their Equivocation, and mentall reservations, as also of a sort of Lyes, which they terme Mendatia jocosi, Lyes in merrement.

SECT. 1.

COusen German to this, is their position lately taken up by those Jesuites, is their Equivoca∣tion, and mentall reservations, by which they think it lawfull to dissemble with the Magi∣strate, and to delude him with their ambigu∣ous and equivocating answers; as if they be asked, Whether in such a place, as beyond the Seas (in France or Spaine) at such a time, when, and where, it is certaine they were, they will answer, that they were not, (under∣standing to themselves, secretly) to such an end, & purpose. The fals∣hood of those their deceitfull equivocations, doth directly appeare.

1. In thinking that if they hold the truth inwardly, in their heart, it were no matter if it were not alwayes in their mouthes; but a right Christian is known by this, He speaketh the truth in his boart, Psal. 15. 3. he having it both in his heart, and mouth.

2. By this device of theirs, they invert the order and nature

of things, making falshood truth, and truth falshood, they turne affirmatives into negatives; and contrariwise, as if it were all one to say, I was not in such a place, (with a mentall reser∣vation) as to say I was, by which meanes they make truth the patron of a lye.

3. If every man should take this licentious liberty, there should be no truth amongst men, nor certainty of any thing, all testimonies given in Evidence, all promises and contracts might justly be suspected, lest some secret condition or reservation might be understood; for who can trust him at any time, that thinketh it is lawfull to lye and dissemble sometimes; for whilst he applyeth himself when he lyeth, aptly to the time, he is to be held uncertain, when he speaketh the truth.

4. Whereof came this doubting and dissembling, but of feare, and a bad conscience; what needed the Martyrs by a plaine con∣fession of the truth, to have adventured and lost their lives, if they had held such a dissimulation, and equivocating lawfull; if it were lawfull to dissemble, why did not they?

SECT. 2.

Object. THey use this mentall reservation for the mainte∣nance of the Popes Catholick Faith, and for the dis∣covering of Heresie.

Ans. It were better that Heresie lay hid still, then that the verity should be indangered, but by that which they call Heresie, we worship the God of our Fathers, according to the direction of the Prophets, and holy men of God, and they the Hereticks themselves.

Obi. Our Saviour himself made use of such dealing, as in Mark 5. 30. where he made himself as ignorant who touched his cloathes, whereas he knew it well enough who touched them, as that they were touched. So Luke 24. 28. Christ made as though he would have gone further, and yet did not. Likewise Joh. 7. 8. he saith to his brethren, Ye goe up unto this feast, I will not yet goe up (whereas indeed he did goe up,) meaning, not with them.

Ans. These instances are thus answered by a Father. viz. that the first two instances are sigures of other things, as in that Christ made himself ignorant who touched him, therein the Gen∣tiles were prefigured, who were a people whom the Lord saith, ••e knew not. In the next Christ spake no untruth, for indeed he went further, even unto heaven. But we are not here put to such a straight to sinde out a Mistery, our Saviour in neither of those places dissembled; for dissimulation is a hiding and clokeing of the truth, but in both these places, Christ intended by this meanes to bring the truth to light. In the first, to try out the faith of the Woman that touched him, and in the other to make triall of the humanity and charity of his Disciples; as he did the like to Philip, Joh. 6. 6. to prove him; and in the third our Sa∣viour speaketh as he meant, sor he said, he would not goe up yet, or now, because his time was not come. So Joh. 2. 4. though he would not shew a Miracle, to turne water into wine at his Mo∣thers bidding, saying, My houre is not yet come; yet ere the feast was finished he did it. They may as well say here, that Christ did equivocate with his Mother; by this then that hath been said, it doth appeare what vaine shifts the Papists are driven unto, and how in all their dealings they hate the light, and as our Saviour saith, will not come to it least their deeds should be reproved.

SECT. 3. Christians ought both to beleeve with the heart, and confesse with the mouth.

Obj. A Christian is only bound to speake the truth to his neigh∣bour, but they who are of another religion, are not our neighbours; Jehu feigned himself a worshipper of Ball.

Ans. The Apostle requireth both to beleeve with the heart, and consesse with the tongue, Rom. 10. 10. and Peter denied Christ only with his mouth, and not with his heart, and yet he was faine to wash away his sins with teares; and though some truths may be hid from him that is not initiated into the Mistery of Religion, yet false things are not to be uttered; as for the

example of Jehu, he had not a right heart before God, and therefore his example in every respect is not to be justified; the example also is much unlike, for Jehu did not seeke his owne gaine, or propounded his owne safety, but did it in a zeale to Gods glory; whereas the other tendeth meerely to their owne safety, and the dishonour of God, spreading their Heresies by this meanes. Neither for the matter did Jehu speake untruly, for indeed he had a great Sacrifice for Ball, when he sacrificed his Priests, and in the rest he lyed not, but used a kind of outward dissimulation, which in Politick affaires (where the rule of cha∣rity is not broken, and Gods glory sought) is not unlawfull.

SECT. 4. Of their Mendatia jocosi, or lyes in merrement.

Obj. THere is also another sort of lyes, which are allowed by the Papists, which they terme Mendatia Jocosi, lyes in merre∣ment, and that they are tollerable, tum ex necessitate, both for necessity sake, because they are made for delight, and recreation, which is necessary, and, nulli nocent, for that they hurt no body.

Ans. Though recreation and delight be necessary, which we grant; for as rest is necessary for the body, so recreation is for the minde, yet there are other delights and recreations which* 1.155 may be used. There is no such necessity to jeast and make sport with telling of Lyes; David could say, That the Lawes of God was his delight. 2. Though none other be hurt, yet the lyar hurteth his owne Soule, because he speaketh not the truth; therefore this kinde of lying is not tollerable. 3. There is di∣versity of recreations, and also diversities of men, which are affected with such delights and recreations, which may be redu∣ced to these foure sorts.

1. Our Saviour needed no such delight or recreation at all,* 1.156 who as he is often read to have wept, so is he never found to have laughed; for whereas recreations and delights are to succour the infirmities of our Nature, Christ being God, could reare him∣selfe up from all such mortall defect as he would himself, without any help or supportation.

2. There is another sort of perfect men, who are given to heavenly Meditation, and their delight and recreation is not in such jeastings and merrements, but in holy exhortations, and ••haste communications.

3. There is another sort in another extreame, who are alto∣gether earthly minded; who when they will recreate themselves, turne them to their sports of iniquity; as unto eating, drinking, wantonnesse, lasciviousnesse.

4. There are others which are in the middle betwixt these two, which turne them to delights of a middle nature; which are neither spirituall, nor altogether carnall, but honest and seem∣ly* 1.157 recreations; but that no kinde of Lyes at all are tollerable, may appeare by these reasons ens••ing.

SECT. 5.

1. ONe reason may be taken from the nature of a Lye, the Law of God is truth, and whatsoever differeth from truth, doth transgresse the Law; therefore a Lye, which is a swarving, and declining from the truth, transgresseth the Law, and so consequently is sin.

2. By way of comparison with other sins, why should it be ra∣ther lawfull to lye then to commit Adultery, if it be not lawfull to doe the one, upon any occasion whatsoever, then neither the other also; for by Adultery the body chiefly is corrupted, but by making a lye principally the Soule.

3. Divers speciall cases may be propounded, wherein if lying were in any case to be tollerated, it should seeme to have the most just excuse, but not being allowed in these things, it is law∣full in none, viz.

1. That it is not lawfull to tell a Lye, and commit a lesse evill, to avoyd a greater evill; as if one had rather make a lye, and offer sacrifice to Idols, then to have his body de••iled, which was Origins case; for here the case is this, They which force a man to doe any unlawfull thing, threatning that they will doe worse, doe in a manner say thus; Fac tu male, ne nos faciamus, doe thou evill, to prevent us from doing evill; now whether is it better

to doe evill, or to suffer it to be done by another: this rule there∣fore ought to be held; We ought rather to shun our owne sinning then anothers. Again, it is not in sin as in matters of profit in the world, we call not that a lose, which is lost in hope of a greater gaine, but it is not so here; that it should be no sin that is ad∣mitted, lest a greater be committed.

2. Neither is it lawfull to tell a lye to save a mans life, for he that lyeth slayeth his owne Soule; and a man is not bound to slay his owne Soule, to save anothers temporall life. We must leave our temporall life for anothers eternall life, but to hazard our eternall life, for anothers temporall life, there is no reason. A∣gain, in sins we must more take heed of the commission of any fact of our owne, then the permission of another fact.

3. We are not to lye, for anothers everlasting Salvation; as if one in captivity not perfectly won unto the faith, who is not like to be brought unto the faith, unlesse the Keepers be deceived by some lye, and he delivered out of their hands; for a lye in this case is no more to be devised, then adultery to be committed; for if chastity be not to be violated, much lesse is verity: if then in these speciall cases, a lye is not to be admitted to avoyd a grea∣ter evill, as to save another mans life, to preserve the chastity of the body, nay not to save another mans Soule: then much lesse is it lawfull to make a lye in jeast to shew others sport, or to delight them.

4. If the examples be objected out of the Old Testament, as* 1.158 of Jacobs dissimulation with his Father Isaac, when he got the blessing, of the Midwifes excuse, of Rahabs lye made for the Spies received into her house, these answers are made.

SECT. 6.

1. EIther are they figuratively spoken, and so no lyes. 2. If lyes not to be imitated, for we must consider not what is expressed in fact, but what is signified in sence; for it is no lye in speech, when one word is put for another, as in Metaphors and other Tropes, neither is it in matter, when ••ne thing is signified by another.

2. Neither are they lyes which are mentioned in Scripture, if they be spoken figuratively, or if they were lyes they are not to be imitated, no more then was Davids murder and adultery.

3. They are condemned by way of comparison not absolutely.

4. Concerning the excuse of the Midwife and of Rahab, their fallacy was not rewarded in them, but their mercy, the benignity of their minde, not the iniquity of their lying.

Therefore by that straight charge and Commandement of God,* 1.159 Thou shalt not beare false witnesse, men are warned to take heed of lying, and speaking untruths under what pretence soever, and that for these foure causes.

1. Because lying maketh men like to the Devill, for as God is truth, and all that love the truth are the children of God; so they that use lying are the children of the Devill, for he is a lyar, and the father of lyes, Joh. 8. 44. he told the first lye that ever was made in the world, when he said to Eve, Ye shall not dye, &c.

2. Because humane society and intercourse is by this meanes dissolved, for how can one man trust another, if lying and disse••∣ling should be used; this reason the Apostle urgeth, Eph. 4. 25. Cast away lying, and let every man speake truth to his neighbour, for we are members one of another.

3. Because the lyar looseth his credit, that he cannot be belee∣ved, no not when he telleth the truth, as Eccle. 34. 4. Who can be cleansed by the uncleane, or what truth can be spoken of a lyar?

4. We must take heed of lying, for it destroyeth the soule, Wisd. 1. 11. The mouth that lyeth slayeth the soule.

SECT. 7. We ought not to conceale the truth.

AGain, as one ought not to lye, so ought he not to conceale the truth, either publickly or privately; as when one suffereth his neighbour to be overcome in judgement, where he by his testimony might deliver him.

To which purpose may be applyed the saying of the Wise-man, Prov. 24. 11. Deliver those that are drawne to death, and wilt tho•• not preserve those that are led to be slaine? And of this kinde

is that usuall negligence and over-sight of men, that privately doe not tell one another of their sins, which duty is reproved by the Law, Levit. 19. 17. Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin; he then which suffereth his brother to sin, in drunken∣nesse, prophanesse, swearing, or whatsoever else, and holdeth his peace therein, offendeth against the rule of charity, and is found before God to be an hater of his brother. Upon which text one useth this Simile, for the further clearing of the point;

"If (saith he) thou shouldest see a man walking in the dark without taking heed, where thou knowest there is a pit, and holdest thy peace, what manner of one shouldest thou shew thy self?

The like is also when a man casteth himself headlong into vice, and vani∣e••h himself in thy hearing of his evill doings, and yet thou praisest him, and smilest to thy self.

CHAP. XIX. Treateth of simple Fornication, and marriage of their Priests, &c.

SECT. 1.

THese Popelings also affirme, That simple Forni∣cation ought not to be punished by humane Lawes, and that it is an unjust human Law, to take away Strumpets, and simple Fornicati∣on, their reasons shall be produced and answe∣red. First say they▪

Object. Civill Lawes are only to restraine such sins, whereby Justice is violated, and injury done unto ano∣ther; but in Fornication there is no act of injustice, there is no per∣son there, to whom any injustice can be done.

Ans. There is a manifold wrong committed in single Fornica∣tion; 1. They offer wrong and dishonour to Christ. in making the members of Christ the members of an Harlot, 1 Cor. 6. 15. 2. They injure themselves, in sinning against their owne bodies, in defiling, and polluting them. 3. They doe wrong unto their

posterity, bringing upon them the shame of B••stardy, making them illegitimate, and disabling them to inherite.

SECT. 2. Human Lawes ought to forbid Fornication.

Obj. IF humane Lawes should punish Fornication, it would give occasion to Adultery, ••n••est, &c. seeing the most of a Com∣mon-wealth are weake and imperfect, and if they were restrained from this smaller vice, they would fall into greater inormities.

Ans. Seeing God hath appointed a remedy against Fornicati∣on, and all other uncleanesse by lawfull Matrimony, why then should men make themselves wiser then God, and seeke to cure one evill by another; for in this manner is the Divine order per∣verted amongst men, by restraining of Marriage in their Priests, and giving way to Fornication; and therefore it is no marvell if such unlawfull lusts doe reigne amongst them.

Obj. Human Lawes are not to forbid all sins, because men make∣ing a Law cannot give preserving grace to keep it; and this was the cavse why Moses Law did not forbid all vices, because there was no grace given, or help ministred to avoyd them, theref••r•• some things was permitted amongst them; as to take Ʋs••ry of the Gen∣tiles, to give a bill of divorcement, and such like.

Ans. By this reason human Lawes should forbid no sins, be∣cause Gods Word, and not mans Lawes giveth grace to a••st••ine from any sin. 2. Neither is there any sin forbidden in the New Testament against the Morall Law, which is not prohibited in the Old, as may appeare by our blessed Saviours interpretation of the Law, Mat. 3. wherein he giveth no new Law, but only expoundeth the old. 3. Though Moses Law gave no grace to keep it, yet because it was a Schoole-master to bring us unto Christ, Gal. 3. 19. it was fit it should be a perfect Law, and con∣taine a strict rule of all righteousnesse; that men the rather should be driven unto Christ, seeing themselves to come farre short in the performance of it as it ought to be. 4. The tollera∣tion of some things amongst the Israelites for their hardnesse of

heart, sheweth not a defect in the Law, but an interpretation in them that could not be subject to the perfect rule of the Law. 5. Concerning the punishment of Fornication, it was not omit∣ted in Moses Law, for although Fornication with one was re∣cumpensed with Marriage, and paying of the Dowry, Deut. 22. 24. yet if a Daughter in Israel did play the Whore, she was sto∣ned to death, ibid. vers. 21. And seeing the Law saith, There shall not be a Whore amongst the Daughters of Israel, Deut. 23. 17. how dare any defend the tollerating, and suffering of Whores in Christian Common-wealths.

SECT. 3. Of their injoyning of single life to their Priests.

TO this former tenent of theirs, may be added their not tolle∣rating of their Priests to marry, injoyning them single life; as more agreeable to their Orders, which they think is defiled and* 1.160 polluted by marriage; which opinion is quite contrary to the Apostles doctrine, who calleth it the doctrine of Devills to forbid marriage, 1 Tim. 4. 1. 3. and also giveth liberty to every man to avoyd fornication, to have his wife, 1. Cor. 7. 2. As also that Marriage is honourable amongst all men, Heb. 13. 4. so that this practise of theirs doth not only contradict the Apostles doctrine, but giveth occasion to Adultery, Fornication, and other uncleane lusts, by their restraining the remedy against these inormities, which is, lawfull and honest Marriage, and so they are apparent transgressors of the Commandement, giving themselves over to all filthinesse; which hypocrisie, and dissemulation of theirs, was notably discovered in the suppression of their uncleane Cages and Cells, here in England there being many hundred sculls of In∣fants, found in feying of the Moats which did compasse their re∣ligious buildings, which without doubt was begotten by meanes of their restraint afore mentioned.

SECT. 4. Of Swearing by Saints and other Creatures.

Obj. ANother of the Popish tenents is, That it is lawfull to sweare by Saïnts or other Creatures, for proofe of which they instance the words of Christ, Mat. 23. 21. Whosoever sweareth by the Gold of the Temple, sweareth by the Temple, and him that dwelleth therein.

Ans. Our Saviour in that place doth not justifie swearing by Creatures, but confuteth that nyce distinction of the Pharisees, who thought it was nothing to sweare by the Temple, but by the Gold of the Temple, ver. 16. and sheweth that in so doing they could not avoyd swearing by God, because it was the place of his Habitation, and so they did in such an Oath take the name of God in vaine, for otherwise if our Saviour should have allowed swearing by Creatures; as by heaven, saying, He that sweareth by heaven, sweareth by the Throne of God; he should be con∣trary to himself, for elsewhere he saith, Sweare not at all, neither by heaven, for it is the Throne of God, Mat. 5. 34.

We are also commanded by God himself, that we should sweare* 1.161 only by his name, Deut. 6. 13. Thou shalt feare the Lord thy God, and sweare by his name, which text our Saviour abridging, Mat. 4. interpreteth it by the word only, (him only shalt thou serve.) So also, Deut. 10. 20. & Exod. 23. 13. it is directly forbidden that they should take the name of any other God in their mouthes.

2. God reprooveth those that sweare by any other then by him, as Zep. 1. 5. I will cut off him that worship and sweare by the Lord, and Malcham.

3. Invocation only belongeth unto God, but the taking of an Oath is a kinde of invocation, therefore it is a service due only un∣to God.

4. In the taking of an Oath, we call God to witnesse unto our Soules, that God only knoweth the secrets of our hearts, but neither Angels or Saints doe so. Ergo.

5. He that sweareth giveth power to him by whom he swear∣eth, to punish him if he sweare falsly, but God is only able to pu∣nish the Soule, Mat. 10. 20.

SECT. 2.

Obj. ••Oseph did sweare by the life of Pharaoh, Gen. 42. 15.

Ans. Some held that this was no Oath, but a vehement kinde of asseveration, as Hanna said to Eli, As thy soule liveth, 1 Sam. 1. ••6. and Abner to Saul, Sam. 17. 56. And so they would have the meaning to be this: As truly as Pharaoh liveth, or as I wish his life and he••lth, so it is true that I say; but it is not all one kinde or phrase, to say unto one present, As thy soule liveth, and of one absent, to say, by his life, or soule; it there∣fore shewed some infirmity in Joseph, though he worshipped the true God, yet he learned to speake as other Courtiers did, to sweare by Pharaohs life; yet rather of custome of speech, or the more cunningly to conceale himself from his Brethren, then of any purposed imitation of their superstitious Oathes; therefore Jo∣sephs example can be no warrant for us to imitate.

Obj. It is usuall when men take an Oath, to lay their hand upon the Gospel, therefore it is lawfull to sweare by the Creature.

Ans. Men using the externall signe doe not sweare by it, no more then Abrahams servant did sweare by his Masters Thigh when he put his hand under it, Gen. 24. 1. he sware by the name of God. So the Lord saith, I will lift up my hand to heaven, and say, I will live for ever, Deut. 32. 40. and the Angel lifted up his hand to heaven, and sware by him that liveth for ever and ever, Rev. 10. 6. so they lay their hands upon the Book, as a visible signe or seale of the Oath, but they sweare not by the Book, but by God the Author of the Book; but of the two, I rather ap∣prove of the lifting up of the hand, as in the presence of God; 'it being the posture which the Angels and God himself are said to approve of, as in the texts afore mentioned.

SECT. 6. The close of the first Booke.

LAstly, and to conclude the Discourse touching the Popes Te∣nents of the first Magnitude, I will close them with the Magistrate, from whose Power and Jurisdiction they exempt

their Ecclesiasticall persons, whereas in the time of the Law (from whence they derive all their trumperies) if the Priest ministring at the Altar, had committed wilfull murther might be taken from it, and put to death by the Magistrate, wherein appear∣eth the soveraigne right and power, which then the civill Magi∣strate had over the Priests of the Law (as they were subject to the Magistrate, in which respect, neither are the Ministers of the Gospel any more exempted now from the Civill, power then them Priests were then, for the Apostle saith, Let every soule be sub∣ject to the higher powers, Rom. 13. 1. In which generall speech none are exempted, yea Christ himself, who might have pleaded greater priviledges in that behalf then any, refused not to pay tri∣bute for avoyding of offence, Mat. 17. 27. So that touching the outward man, we see both Christ and his Apostles yeelded them∣selves unto Caesar, viz. to the Civill Magistrate.

Thus have I, by Gods assistance, discovered the greatest part of the grand treacheries of the Church of Rome, or their Masse of delusions, by which they have melted away all true religion, and devotion from their ignorant followers, as also have drawn tri∣bute and advantage to themselves, by wasting and melting their su••stances, and running it into their own Coffers; the Lord there∣fore in mercy open the eyes of these poore Creatures, who have been so long deluded by that man of sinne, who hath so long reigned over their bodies and soules in that tyrannous manner, and that they may apply themselves to the Prophets direction, to aske for the old way, which is the good way, and to w••lke therein, Jer. 6. 16. as also to give them a heart to loath and abhor those damnable doctrines, which are maintained by him, and his adherents, so di∣rectly against the Word of God; as hath been made manifest in this Treatise, which the Lord in mercy grant.

The Second part of Romes ruine by White-Hall, &c.

Wherein is contained the confutation of Prelacy, with other erronious opinions of the times, &c.

CHAP. I. The first Chapter treateth of Ʋniversall redemption.

SECT. 1.

HAving in the first Treatise displayed the highest, or grand delusion of Anti-christ, I shall now incounter with the second sort of them, being as branches of the same Tree, or streames of the same fountaine, which remaine yet unlopped, or dryed up in this Nation; in which onset, I shall in the first place adventure of that too much owned Tenent of Ʋniversall redemption; which gangreen doth much endanger the Spirituall life of many a poore soule. My reso∣lution (in the enterprise) shall be only to strike at the head of the Argument (viz. Whether Jesus Christ by his death, and passion, redeemed the whole world, yea, or no) against which affirmative part, if I shall prevaile, the circumstantiall members will fall of themselves. And,

1. That these places of Scripture (cited by them, to prove their assertions) cannot possibly be meant, of every particular person in the world, will plainly appeare by Christs owne distin∣ction (in that expression of his to his Apostles) Joh. 17. 11. 16. by comparing of which texts it will evidently appeare, that the

elect are a sort of people, which are in the world, and yet not of* 1.162 the world; in the world, in respect of their externall forme, and substance, and yet no•• of it, in respect of their internall affecti∣ons; so that they are in the world no otherwise then the Soul•• is in man, as wil appeare by comparing the one with the other, as thus.

SECT. 2.

THe Soule is said to be in all, and every part of man; and so* 1.163 are the Elect disporsed into every part of the world▪ Mat. 24. 31 2. As the body of man is carnall, and the Soule spirituall, so are the men of the world said to be carnall minded men, and the elect spirituall minded men, Rom. 8. 4, 5. 3. As the Soule is a companion to the body, untill the death of the body, so the elect be in the world, until the desolution of it, Mat. 28. 22. 4. As the absence of the soule procureth the death of the body, so the ex∣tracting of the elect, wil procure the consummation of the world, Mat. 24. 22. Psal. 50. 3, 4, 5, 6. 5. As the carnal substance of man cannot properly be termed man, without the Soule (which giveth its being unto it) no more can the men of the world be pro∣perly termed a world, without the elect, who as it were giveth a being unto it, for whose cause the world doth subsist, being such as stand in the gap betwixt the wrath of God and the world; to which purpose Scriptures are plentiful. 6. As the Soule is said to be the chiefe part of man, or the man it self, by whose infusion man is said to become a living soule, Gen. 2. 7. So are the elect the chiefe part of the world, and so consequently a world it self, the wicked of the world being only the externall forme, as the Body is to the Soule.

Again, the world may be divided into two distinct Kingdomes,* 1.164 the one belonging to Christ, consisting of the number of the elect, Heb. 12. 23. and the other to Sathan, who ruleth in the hearts of the children of disobedience, Ephes. 2. 2. and in this sence the one may as properly be termed a world as the other; the elect being a Microcosme or little world in respect of the greater (as man is so termed in regard of his respondance with the greater, being the Bo••ke of Nature, and car••ying about him an epitomy of the world) and so are the elect in respect of the ne••renesse of the relation be∣twixt

them and the men of the world, or the world of worldly men; there being no difference in respect of their externall forme and outward condition, Eccle. 2. 14. one event of death hapning to both sorts of them, Eccle. 9. 2.

SECT. 3.

Obj. WHerein doth the chiefe difference consist, betwixt the men of the world, and the men in the world?

Ans. In the internall motions of the minde which are of two* 1.165 sorts, for as in the world there is two locall motions, Rationall, and Irrationall, so in the minde of man there is likewise two sorts, viz. Intelectuall, and sensuall; the one good, and the other evill; the one proceeding from the God of the elect, and the other from Sathan, the god of the world, or carnal minded men, 2 Cor. 4. 4. by which two distinct motions, the two distinct Kings governe, and rule their distinct Kingdomes, or Subjects.

Now these two Kingdomes being thus mixed and undistinct to* 1.166 the eye of man, and in regard there is, and will be some elect to call out of their naturall estate and condition, until the now second comming of Christ to judge Anti-christians; therefore he put∣teth his elect under the same notion, in which the men of the world are under, for though there be not many wise after the flesh, not many rich or noble, (that are of the elect world) yet the compa∣rison admits of some such.

The Elect being thus in the world, as the Soule in man, can no* 1.167 more be called out of their naturall estate and condition (by rea∣son of originall corruption, being all by nature the children of wrath) without preaching to the men of the world (amongst whom they inhabite) then a Soule can be converted without preaching to the body, in which it is contained. And therefore it is, that Christ commandeth his Disciples to preach to all nations, Mat. 28. 19. in regard he had in each nation kindred, and peo∣ple some elect, which he had ordained to call out of their natu∣rall condition, by that meanes. Unto which elect, he giveth an understanding faculty, that they shall attend to the words which shal be spoken by such Messengers. As the Lord is said to open the heart of Lidia, that she attended to the words spoken by Paul, Act. 16. 14. which Christ also affirmeth, Mat. 13. 11. To them it is

given to understand the mysteries of the Kingdome of Heaven, but to the other, (viz. the men of the world) it is not given. And hence it is, that many are called, but few chosen; for though all be preached unto, yet no more then are ordained to eternall life, shall beleeve, Act. 13. 48. As for the rest Sathan their God, shall so blinde the eyes of their understanding, that in seeing they shall see and not perceive, and hearing they shall heare and not understand, Mat. 13. 13, 14, 15. Mark 4. 12, 13. Luk. 8. 10. Joh. 12. 39, 40. Rom. 11. 8. it is therefore a frivolous conceit that the Passion* 1.168 of Christ should extend it self to redeeme any more then God the Father had given him, Joh. 17. 12. which being lost in Adam may fitly be termed lost sheep; and certainly if Christ had redeemed them whom he termeth the men of the world, Joh. 17. 14. he would not have refused to have prayed for them, but he sayeth in plaine termes, he prayeth not for the world, vers. 9. viz. for the men of the world; for if Christs Humanity should wil his Diety to save reprobates, and children of perdition, without doubt they should be saved. For, who hath resisted his will?

SECT. 4.

Obj. CHrist is said to pray for his enemies, Luke 23. 34. viz. which was actors in the crucifying of him.

Ans. It is likely that some of the Elect, not being as then cal∣led* 1.169 out of their natural state, and condition, might consent unto his death, and be as fierce and violent in that act as any other a∣mongst the multitude, yea more violent, not knowing what they did, as may be collected from the words of Christ in his prayer for them. Father forgive, &c. which was made manifest in many of them, after Peters Sermon, Act. 2. 36. where it is said, (that hearing of what they had done to the Lord of Life) they were pricked in their hearts, and cryed out, Men, and Brethren, what shall we doe to be saved. The like forwardnesse was also in the Apostle Paul, Act. 9. 15. (before his conversion) in persecu∣ting of Christ in his members, yea who more fierce and violent a∣gainst Christ, then Paul, and yet a chosen vessell to salvation, and a choyce instrument to gaine Soules to Christ, it being meerly out of ignorance, that he made such havock of the Church, Act. 8. 1. & 9. 1, 2. The like may be also said of the St. Theife, who as it

appeares by the testimony of Matthew, Mat. 27. 44. did first revile Christ (as wel as the other) until the patience of Christ had convinced his judgement. After which he is said to reprove the other, as also become a penitent, as wil appeare by comparing the two Evangelists together in that relation, viz. Mat. 27. 44. with Luk. 23. 40. &c.

Now for such offenders as these who were amongst the rest of* 1.170 them, which scurged and crucified Christ, he might pray, for it is likely that Saul (whom we call Paul) was there, and might give consent unto his death, as to the death of Stephen, Act. 8. 1. our natures being so prone to evill, that the very elect before their conversion, doe take pleasure in doing many things, of which they are afterward ashamed, Rom. 6. 21.

SECT. 5.

Obj. IEsus Christ gave himself a ransome for all men, 1 Tim. 2. 6. and tasted death for every man, Heb. 2. 9.

Ans. It may as wel be inferred from the words of the Apostle, Rom. 11. 33. (where God is said to include all in unbeliefe, that he might have mercy upon all) that all shall be saved, for wherein consisteth mercy if not in pardoning offences; and where offences are pardoned, there is no use of punishment. Christ therefore to* 1.171 cleare such scruples, betwixt the all of the men of the world, and the all of the elect, doth thus distinguish them, Joh. 17. 10. where he saith, All mine are thine, and thine are mine; and I am glori∣fied in them. In which words he doth not say, that all men in ge∣nerall are mine, and thine. But all mine, viz. all them whom thou hast given me, as in the 6. ver. in whom I am glorified, ver. 10. but Christ is not glorified, by all men in generall, viz. by all the world, or men of the world, for they are of their father the Devill, whose commandement they obey, Joh. 8. 42. 44. and not Christs; there∣fore the all spoken of in them and the like places, cannot be meant of all men in generall.

Again Christ saith, Joh. 10. 27. My Sheep heare my voyce;* 1.172 which doth imply, that all are not of his sheep. He is also said to lay downe his life for his sheep, ver. 15. but God the Father did not give him all the men of the world to be his sheep, but a cer∣taine number of them, which he termeth a little flock (in compa∣rison of the generality of men) as the Scripture witnesseth; Feare not〈2 pages missing〉〈2 pages missing〉

and chiefly intended by the Spirit. But so is this spirituall sence, as the Prophet expoundeth this place of Gods eternall love or hatred of Jacob and Esau.

2. That is the proper sence of the place, from which an Argu∣ment is framed, and a conclusion inferred, but out of this spiri∣tuall sence, concerning everlasting election, the Apostle reasoneth, and concludeth election to be only of grace, not by workes; ergo it is the proper sence of the place.

Obj. How would you cleare Gods Justice in creating some to destruction?

Ans. God created none to destruction, but by Adams trans∣gression* 1.173 we all became the children of wrath, and disobedience; now put the case that many Malifactors were found guilty of death for one and the same fault, not knowing any other but that they shal all suffer according to the Sentence pronounced against them; but it hapneth that the superiour Magistrate doth send a pardon to some few of them by name; not because they have lesse offended, or lesse deserve to dye, then the rest, but be∣cause it so pleaseth him out of his grace and clemency to save them, hath the other therefore (whom he doth not pardon) cause to say he is cruell, or tyranous, in that he did not doe the like for them all? certainly they have rather cause to extol his clemency, in sparing some of them.

So in like manner Adam having sinned, and so made guilty of eternall death; if God had taken him away immediately, he had ••••t off the whole race of Mankinde; he therefore out of his free grace and mercy suffereth him to live, and propagate, not to the end that he wil destroy all his Progeny, but because he wil pro∣vide a meanes whereby some of them shall be saved from that death whereof they all are guilty; and that by sending his Son out of his owne bosome, to take their sins upon him, and to satisfie his wrath for them; assigning him a certaine number whom he shal so redeeme, not by any externall and visible marke, but by some innate markes best knowne to himself, Shal therefore the rest of Adams posterity tax God of injustice, in that he hath not redee∣med them all? Certainly they rather have cause to extoll and magnifie the exceeding mercy, and compassion in God, that did vouchsafe to preserve some of the race and posterity from

that eternall destruction which by that sinne of Adam they were all involved.

SECT. 7.

Obj. IT was hard that the Lord should for one sinne condemne so many of Adams posterity, for the eating of one poore Apple, a hard case.

Ans. Because carnall men doe thus extenuate our first Parents* 1.174 sinne, I wil briefly shew the greatnesse of that transgression, for therein many sins concurred; as 1. Incredulity, in not beleeving Gods Word to be true. 2. Ʋnthankfulnesse, in not being content with their estate. 3. Pride, in desiring to be like unto God. 4. Wantonnesse, in sinning without any necessity, having all the trees in the Garden besides to eate of. 5. The sin of Gluttony, in pampering the desire of the belly. 6. Disobedience, in transgres∣sing of the Commandement. 7. Curiosity, in coveting to know the opperation of the fruit in bringing them to knowledge. 8. Presumption, in that they presumed of Gods mercy, that they should not dye though they did eate. 9. Then followed the con∣cupisence and rebellion of the flesh, in being ashamed of their na∣kednesse. 10. They excused their sin. 11. They were guilty of Homicide, in bringing death not only upon themselves, but all their posterity. 12. Beside, Eve seduced her Husband. 13. Adam sinned in his inordinate affection to his Wife in listning to her. 14. The easinesse of the Commandement, made the transgression greater. As one answering to the question, why God forbad Adam to eate of the fruit of that tree, which was good, saith;

"True it is good, but I wil not have thee touch it, because I wil have thee obedient; God could not then make better tryall of mans obedience then in forbidding that which is good.

But to the point in question, if all were alike saved by the death of Christ, why then are the termes of election, and Predestination used so frequently in Scripture.

SECT. 5.

Object. VVHat is meant by the word Election and Pre∣destination?

Answ. Predestination is the eternall decree of God, whereby

he determined with himself, what he would have become of every* 1.175 man, for men are not since the fall of Adam created to the like estate and condition, but for some eternall life, and for others eternall death is appointed, whereby Gods free election is made manifest, seeing it lyeth in his will what shall be the estate and condition of every Nation, whereof the Lord sheweth a token in the whole issue of Abraham, as we may read, Gen. 24. 37. Deut 32. 8. Psal. 147. 20.

There is also a certain speciall election, wherein appeareth* 1.176 more plainly the grace of God, seeing that of the same Stock of Abraham God rejected some, as Ishmael, and Esau, and at length most of the Tribes of Israel, unto whom the entery of life were shut before them by his just, yet by his incomprehensible judge∣ment.

In the next place it is requisite to shew the effect that Gods* 1.177 election and reprobation worketh, and 1. Touching the elect, whom God in his mercy hath appointed to salvation, for his own righteousnesse sake, and not for their desert. Those he guideth by the grace of his holy Spirit, Rom. 8. 14. &c. & 9. &c. As many as are led by the Spirit of God are the Sons of God; as also the Prophet Isai. All those that I have called by my name, I have crea∣ted, fashioned, and made for my honour, Isa. 43.

SECT. 6.

NOw as the elect are led, guided, and directed by the Spirit of God, so on the contrary are the reprobate by the spirit of Sathan, who is the God of the world, or worldly-minded men; and hence it is that Christ telleth the wicked Jewes, That they were of their father the Devill, Joh. 8. 44. whose workes they did; so that as on the one side, the elect indeavoured to doe the will of God their Father, so the other, the will of their father the Devill.

And those sort of people are compared by the Prophet Isaiah* 1.178 to a raging Sea, that cannoe rest, whose waters foameth with myre and gravell, for they have no peace with God, Isa. 57. 20. The Pro∣phet David also considering of their estate and condition, Psa. 73. 4, 5, 6. giveth this reason for it, viz. The Lord suffereth them to come to no perill of death, but they are lusty and strong, they come

in no danger like other folke, neither are they plagued like other men. Their eyes swell with fatnesse, and they doe even what they lust; they have riches in possession, and they call their Lands by their owne names. And this is the cause saith, he that they be so holden with pride, and overwhelmed with cruelty: these are they that talke against the most highest, which say, Tush, how shall God perceive it, is there knowledge in the most high? Can he heare our Swearings, see our secret Wheredomes, and Adulteries? Doth he take notice of our prophaning the Sabbaths, or of our quaffing and drinking of healths, of villifying Professors, with reproachfull tearmes of Schismaticks, and Hereticks, and the like; surely no.

Such as these were Cain, Cham, Ishmael, Pharaoh, Ammon,* 1.179 Saul, Absolom, Antiochus, Herod, Pilate, Judas the traitor, and many others, who brought upon themselves eternall condemna∣tion. The same Prophet David, also describeth the end of such men, with another reason of it, in these words, namely, That the* 1.180 Lord hath set them in slippery places, and cast them downe and de∣stroyed them; by which meanes, how suddenly doe they consume, and perish, and come to a fearefull end; yea, even as a dreame, so doth he make their image to vanish.

SECT. 7.

Object. IF God have reprobated and cast them off, how can they doe any other, the cause of sinning therefore is not in them, but in God, who leaveth them to themselves; how doe those Scriptures agree then where the Lord saith, that he delighteth not in the death of a sinner, Ezek. 33. 6. And, O that Israel would obey me, &c. with, O Jerusalem, Jerusalem, how often would I have gathered thee together, and ye would not, Mat. 23. 37. As al∣so, that he willeth not the death of a sinner; and other while, that some are ordained of old to condemnation; as in Jude, vers. 6. Judas also is called, the sonne of perdition, Joh. 17. 12.

Ans. To the Answer which hath formerly been made to such* 1.181 a question as this, may be added this answer of the Prophet. Je∣remy, The Lord is more righteous then to be disputed with, Jerem. 28. 6. And the Prophet Isaiah saith, We are in the hands of the Lord, as the Clay in the hands of the Potter. Isa. 47. 9. And the

Apostle saith, Hath not the Potter power over the Clay, and of the same lump, to make one vessell to honour, and another to disho∣nour, Rom. 9. 21. Again, Who art thou that replyest against God, ver. 20. Was there unrighteousnesse in God, in loving Jacob, and hating Esau, God forbid, ver. 14. For he will have mercy on whom he will have mercy, and compassion on whom he will have compassi∣••n, ver. 15. and whom he will he hardneth; so that there is vessels of wrath, and vessels of mercy, as in ver. 22. & 23. for otherwise why should these phrases be used in Scripture.

CHAP. III. Treateth of hardning the heart.

SECT. 1.

Objection. IF God harden the heart of a sinner how can he chuse but sinne, seeing that by nature we are all the children of wrath?

Ans. In every action, the ••nd and meanes must goe together; the cause doth never follow the effect, but the effect the cause; and in one and same action there is a double cause; as 1. The instrumentall cause moving. 2. God separating from the instrument, yet giving power of motion to the same; and so the wicked may be said to be the instruments of God, yet not God the cause of their wickednesse, and therefore one saith, Deus agit per malos, non in malis, God worketh by evill men, not in evill men. God therefore may be said to be the cause of the action, but* 1.182 not of the quality of the action. Gods decree is no cause of their sinning, but the voluntary inclination of the will unto evill, being neither forced, nor by any violence compelled, and therefore no evill is either to be attributed to God or his decre••.

2. Again, God is no way the author of sinne, seeing he neither tempteth nor perswadeth unto it, Jer. 1. 13. neither hath he com∣manded it, but forbidden it in his Law, neither doth he worke with them that doth evill; for all that God doth is good, and so

there is none good but God, Mark 10. 19. neither doth the Lord approve sin being done, Psal. 84. Thou art a God that hatest wic∣kednesse. So then if God neither move to sin, nor commend it be∣ing done, nor yet assist the actors of it, he can in no wise be said to be the author of sin,

3. If God should cause sin, then every man should sin of neces∣sity, and so his punishment should be unjust, being forced to sin; but God who cannot be deceived, hath not brought upon any a necessity or willingnesse of sinning; for it cannot be that by whom men rise from sin, by him they should fall into sin. God that is good cannot be said to be the cause of evill, for then he should be contrary to himself. Again, if God should be any waies the Author of sin, then it should be no sin; for whatsoever God doth is good, nay not to doe that which the Lord willeth, is sinne.

Yet seeing, 1. God is said in Scripture to harden the heart, which betokeneth an action; and likewise in other termes, as God is said to give some over to vile affections, as in Rom. 1. 26. and to send upon some strong delusions that they should not beleeve the truth, 2 Thes. 2. 11. and to make the heart fat, the eares heavie, and to shut the ••yes, Isa. 6. 10. all which phrases implyeth an acti∣on, or opperation; it is therefore requisite to shew what the hardnesse of heart is. 2. By what meanes it is effected or procured; and 3. In what respect God may be said to work in the action.

SECT. 2.

1. IT may be described negatively, by the unaptnesse of it to any* 1.183 thing that is good, being neither passive, active, or appre∣hensive of any good thing; it is neither moved by prayers, nor giveth way to threats; it is unthankfull for benefits, unfaithfull in Counsell, unshame fac'd in evill things; there is no activity at all to any good thing, it remembreth nothing that is past but wrongs, and injuries, nor hath any fore-cast for the time to come, unlesse it be to seeke revenge.

2. It may be described by the inseparable companions thereof, viz. the blindnesse of the mind, for as ignorance blindeth the understanding, so hardnesse of heart blindeth the will and affecti∣ons; as the Apostle saith, speaking of the Gentiles, Having their

cogitations darkned through the ignorance that was in them, be∣cause of the hardnesse of their hearts, Eph. 4. 18. both which con∣curred in Pharaoh, who shewed his blindnesse, in saying, he knew not Jehovah, and his hardnesse of heart, in adding, neither will I let Israel goe, Exod. 5.

3. The third property of the hardnesse of heart is thi••▪ that it not only a great and grievous sin, but also the punishment of sin; 1. That it is a sin the Apostle sheweth, Heb. 3. 12. where he saith, Take heed brethren, least therein at any time in you be an evill heart to depart from the living God.

And that it is a punishment of sin, the Apostle testifieth also, Rom. 1. 21. because (saith he) when they knew God they did not glorifie him as God. And therefore it followeth, ver. 29. That God gave them over to their own hearts lusts. Now the qualities and inseparable adjuncts of hardning the heart are these, viz.

1. Blindnesse of judgement, and understanding, as Isa. 6. 10. where the Lord saith, Make the heart of this people fat, &c. lest* 1.184 they should see with their eyes, and heare with their eares, and un∣derstand with their hearts, and be converted, and I should heale them.

2. They are obstinate and wilfull, and refuse to be admonished, and instr••cted, and say unto God, Depart from us, we desire not the knowledge of thy wayes, Job 1. 14.

3. They delight in doing of evill, and make a sport of sin, Prov. 2. 14. which rejoyce in doing of evill, and delight in the froward∣nesse of the wicked.

4. They regard not to doe things honest in the sight of God, but contrarily contemne, and despise them that doe such things, as Prov. 18. 3. When the wicked commeth, then commeth contempt.

5. They are incorrigible, and past all hopes of amendment, Prov. 1. 30. They would none of my counsell, but despised all my corrections.

6. They are not ashamed of most vile sins, as Jer. 3. 3. Thou hast a Wh••res forehead, and wouldest not be ashamed,

7. When the Lord smiteth them they feele i•• not, neither have they any feare of Gods judgements, whom the Wise man compa∣reth to those that sleep on the Mast of a Ship, and as drunken men that are stricken, and knoweth it not, Prov. 23. 24. 25.

8. They are growne to such an evill custome of sinning, that they can doe no other, as the Prophet saith, Can the Black-a∣more change his hew, or the Leopard his spots, then may they yet al∣so doe good that are accustomed to doe evill, Jer. 13. 23. So that the sins of such seeme to be inexpiable, as the same Prophet saith, that the sins of Judah were written with a Pen of Iron, and with the point of a Diamond, Chap. 17. 1.

9. They wax worse and worse, of whom it is said, Rev. 22. 11. He that is filthy, let him be filthy still; and as they increase in sins, so doe they treasure up wrath against the day of wrath; and so treasure up Gods judgements against themselves, Rom. 2. 5.

10. They are rejected, and cast out of the presence of God, and left to themselves, such an one was Saul, of whom it was said, That the Spirit of the Lord departed from him, and an evill spirit from the Lord vexed him, 1 Sam. 16. 14. And thus have I shewed what the hardnesse of heart is.

SECT. 3.

2. IN the next place, I am to shew by what meanes it is effected* 1.185 and procured, of which subject there are varieties of opini∣ons, I shal give you the most materiall of them.

Some are of opinion that the Lord hardneth the heart by way of manifestation, instansing in Pharaoh, where the Lord by his plagues and judgements, declared how hard Pharaohs heart was. But this cannot be the sence of it, for so God might be said to commit any other sins, when he doth manifest them, and bring to l••ght; and though the expression might serve upon that occasion, yet it faileth in other places; as Deut. 2. 30. where it is said, that God hardened the heart of Sihon King of the Amorites, and Joshua 23. where the Lord is said to harden the hearts of the Can∣••a••it••s, and Rom. 9. 15. God hath mercy on whom he will have mercy, and whom he will h•• hardneth; in these places it cannot be expounded that God hardned; that is, declared their hearts to be hard.

Others expound it by way of permission, because those that are hardned, God depriveth of his grace, and leaveth them to them∣selves, as God is said to shut up all in unbelief, and that he gave▪ them 〈◊〉〈◊〉 spirit of slumber, eyes that they could not see, &c▪

Now these sayings (say they) are not to be taken as though God did these things, but that he suffered them to be done; As I wil harden the heart of Pharaoh, that is, suffer it to be hardned; as that he gave them up to a reprobate sence, is nothing else, but that he permitted it; as a Captaine leaving his Souldiers in the midst of a Battell, may be said to deliver them up to his enemies hands

But although this be most true that God suffereth such to con∣tinue in the hardnesse of their hearts, yet this is not all, for so the Lord suffereth all other sins to be done; for there is nothing done in the world, unlesse the omnipotent God will have it done, either by suffering it to be done, or doing it of himself; againe, if so* 1.186 the Lord might as wel be said to steale, or the like, because he suffereth such things to be done; but the Lord doth not only concurre in the hardning of the heart, by permission, or suffering it to be hardned, but according to his owne power and action, not by the which immediately the hardnesse of the heart is made; but whereby many things are done, by the which a sinner by his own corruption doth conceive the hardnesse of the heart.

Now the induration of the heart is two waies to be taken, or* 1.187 considered; 1. As it is a sin. 2. As it is a punishment of sin. In the first of these God hath no part, but for the other, as he is a just Judge, he inflicteth the hardnesse of the heart as a punish∣ment, as the Apostle sheweth, Rom. 2. 28, For as the Gentiles re∣garded not to know God, so God delivered them up to a reprobate minde. And 2 Thes. 2. 11. because they received not the love of the truth, &c. therfore God sent them strong delusions, that they should beleeve lyes; in which places the Apostle sheweth how the Lord punished them with blindnesse of heart, because of their former sins; as also Sam. 12. 11. Behold, I will raise up evill upon thee out of thine owne house, which was verified in Absol••m, that rose up against his father; as also in the act of Shimei in cursing Da∣vid, whom David saith, The Lord bid curse him. Now concer∣ning this rebellion of Absolom, and rayling of Shimei; they are not to be ascribed to God, as they were sins in Absolom and Shimei, but as they were punishments of the sins of David, they were sent of God.

SECT. 4.

Obj. IF God be the Author of the induration of the heart, as it is a punishment of sin, then he may as well be said to be the Au∣thor of other sins, when as a man falleth into them, as the punish∣ments of his former sins.

Ans. All such sins proceed from the hardnesse of the heart,* 1.188 that confirmeth and setleth a sinner in his wickednesse, and there∣fore God cannot be said to be a cause of those sins, for a man by continuing in sin hath his heart hardned, by the just judgement of God; and then out of the hardnesse of his owne heart, he bring∣eth forth other sins of himselfe.

Obj. The hardnesse of the heart as it is a great and horrible sin, so is it the punishment of former sins; wherefore if God doe cause it to be a punishment, he also causeth it as it is a sin.

Ans. In this Argument there are ambiguous termes, for in the first clause this note of similitude, (as) is taken for the being of the thing; the bardnesse of the heart, as it is a sinne, so it is the punishment of sin, that it could not be the punishment of sin un∣lesse it were sin; this we grant in the first part: but the same word (as) signifieth also the manner of being. Therefore if the first be taken in the same sense, for one and the same manner of being, we deny that the hardnesse of the heart (in the same re∣spect) is both sin, and the punishment of sin. It is, both in respect of the subject, and being; but not both in the same quality, affe∣ction, and manner of being.

Obj. All punishments of sin, because they are just stand with the will of God; now hardnesse of heart being a sin, if it should stand with the Will of God, then it would follow, that sin should stand with the Will of God.

Ans. If sin should no way stand with the Will of God, then it should not be committed in the world, for against his will can nothing be, so that we must admit a distinction of Gods will which* 1.189 is twofold, viz. his will of approbation, and his will of providence; by the first he willeth not sin, but by the second he willeth it to be in the world, because he knoweth how to dispose of sin even un∣to good. Many things are done without Gods Wil, nothing without his providence. Providence is that whereby he dispose∣eth

of things, Will whereby he willeth, or nilleth any thing; and therefore it is good that evill should be done, because thereby Gods power and goodnesse is seen, in turning evill unto good. If therefore God did not see how to turne evill unto a good end, he would not suffer evill to be done in the world. So then retaining the formes distinction, stil hardnesse of heart (as it is a sin) God willeth it not, but as it is a punishment of sin, it standeth very wel with the Justice of God.

SECT. 5.

THere be also severall other opinions concerning the manner* 1.190 how God hardneth the heart, which being very profitable, will not be amisse to be rehearsed.

As that God doth it by way of patience, and long suffering, be∣cause (say they) the Lord doth suspend his Judgements, and doth not presently punish the wicked; whereupon they abusing Gods pa∣tience* 1.191 and long suffering are hardned, and this exposition they ground upon that place of Scripture, Rom. 2. 4. Despisest thou the riches of his bountiousnesse, patience, and long suffering, not know∣ing that the goodnesse of God leadeth thee to repentance; but thou after thy hardnesse, and heart that cannot repent, heapest up against thy self wrath against the day of wrath. Of which patient for∣bearance, they make a figurative Locution; Like (say they) as a* 1.192 Master should say to his servant that abuseth his gentlenesse, it is I that have made the thing, because I did not punish thee.

Again, As the Sun (say they) hardneth the Clay, and mollifi∣eth* 1.193 the Wax, so the goodnesse of God hardneth the vessels of wrath, and mollifieth the vessels of mercy. And this is true, that God doth use a great patience, and long suffering toward sinners, and that for these reasons:

1. That thereby Gods goodnesse and mercy may appeare, and the great malice and frowardnesse of mens hearts, that cannot be drawn to repentance by the Lords rich and bounteous mercy. 2. By this Gods Judgements appeare to be most just, when he pu∣nisheth the hard-hearted and incorrigable, as it is evident in the example of Pharaoh. 3. By this also God teacheth his children to be patient, and long suffering one towards another. 4. This patience of God though some abuse it, yet others profit by it, and

their hard hearts are mollified, for though Pharaohs heart by Gods sparing of him became more obstinate, yet Nebuchadnezzar at length by the Lords lenity, goodnesse, and fatherly correcti∣on, was brought to know himselfe, and confess the true God. 5. Though the evill and wicked should reap no profit by the Lords wonderfull patience, yet the Elect, and such as are ordained to salvation, are thereby called, and brought to Grace, as the Apostle sheweth of himself; For this cause (saith he) was I re∣ceived unto mercy, that Jesus Christ should shew on me all long suffering, unto the example of them, who in time to come should be∣leeve on him, 1 Tim. 1. 16. so that this is true which is affirmed by the Authors, but this is not all; God hath yet a further stroke in the hardning of the heart, then by connivance, and long animity towards it.

2. There be others also who hold that the Lord hardneth the* 1.194 heart subtrahendo, gratiam, by with-drawing his grace; God (say they) giveth men over to a reprobate sence, to harden the heart, to blinde, &c. not because these things are done by God, which proceed of mens malice, but because whilst God doth justly forsake men, these things doe happen unto them; the Lord therefore hardneth whom he will not mollifie, and blindeth them whom he will not illuminate.

SECT. 6.

Obj. WHerein consisteth the blinding, and hardning of the heart?

Ans. In two things, as 1. The internall act of the minde, ad∣hearing* 1.195 unto evil; and in this respect God is not the Author thereof. 2. In subtraction of grace, whereby it commeth to pass, that the minde is not illuminated to see God. And in this re∣spect God is the cause of the duration, but yet this is not all that seemeth to be contained in Gods hardning of the heart.

There is also another interpreting the manner of Gods hard∣ning of the heart, and it is occasionalliter, by way of occasion, as when the wicked take occasion by such things as fall out, and are done by Gods providence, to be more hardned and confirmed in their sins.

1. For as all things, viz. prosperity, adversity, life, death, ful∣nesse,

want, and whatsoever else, doe work together unto good, to* 1.196 them that feare God, as the Apostle affirmeth, Rom. 8. 28. so on the contrary, all things fall out unto the worst, unto the wicked, and impenitent, and so the wonders which God wrought in Egypt, served to confirme the Hebrewes in their faith; but Pha∣raoh by his owne malice was thereby hardned.

2. The things which the Lord doth, whereby the wicked doe* 1.197 also take occasion to be hardned are of three sorts; as First, ei∣ther inwardly in the minde, as by stirring their affections, as of anger, feare, hope, desire, which they by their corruption turne to evil. 2. On such things as are done about them, as admoniti∣ons, corrections, mercies, benefits, which also they ungratefully abuse. 3. Or they are things▪ externall, or without them, as the objects of pleasure, honour, and such like, whereby their hard heart is polluted, puffed up, and swelled; and all these things being good of themselves, they through the hardnesse of their hearts pervert unto their destruction, as the Apostle Peter speak∣ing* 1.198 of some, which through ignorance, and unbelief, pervert the Scriptures, 2 Pet. 3. 16. The Apostle Paul also sheweth, that sin tooke occasion by the Commandement, and wrought in hïm all manner of concupisence, Rom. 7. 8. Pharaoh also was hardned, by reason of Gods workes, the plagues and wonders that were shewed in Aegypt; By the wonders, because he saw the Magi∣cians could doe the like; by the Plagues, because they touched not him, but hapned without; they came not also at once, but with some intermission and respit between, and because he saw they continued not long, but were soone removed.

Therefore in that Pharaoh had such a heart, as could not be moved by the patience of God unto piety, it was his owne fault; but that such things were done, (whereby his heart being evill of it self, did resist the Commandement of God) it was by the di∣vine dispensation; but there is something further yet to be con∣sidered in Gods concurring in the hardning of the heart.

SECT. 7.

AGaine, there is another Exposition, which declareth, that* 1.199 God hardneth the heart, as the event is taken for the cause, as it is often taken in Scripture, as Joh. 17. 12. None of them

perished, but the childe of perdition, that the Scriptures might be fulfilled. Here the Scriptures putteth that for the cause, which was the event of the cause; for Judas did not perish that the Scriptures might be fulfilled, but so it fell out, that the Scriptures in Judas perishing was fulfilled. There is also the like instance in the 51. Psal. Against thee only have I sinned, and done evill in thy sight, that thou mightest be justified in thy sayings, and cleare when thou art judged. But David did not sin to that end, that God might be justified, God had no need of his sin to set forth his glory; but so it fell out, that God spared David, and by his mercy over-came his sin, and yet David sinned not to that end.

Like as when a man being at work, and one of his acquaintance* 1.200 commeth to see him, (he desisteth from working) he should say, My friend came to day, to hinder my work; whereas he had no such end in his comming. So Jacob said to his Son, Why dealt ye so ill with me, as to tell the man ye•• had yet a brother, Gen. 34. 6. whereas Jacobs Sons (in so saying) intended no evill, or hurt to their Father; but so it fell out, &c. The wicked also are said to hate their owne soule, and to procure unto themselves eternall death; whereas simply, they hate not their owne soules, neither would be damned, but upon their committing of sin it so falleth out, that their soules perish by their meanes, as if they hated them. An unruly Patient that wil not obey his Physitian, where∣upon death insueth, is said to seeke his owne death, and yet they desire to live, but upon their unruly and disorderly behaviour death followeth. So God is likewise said to harden the heart, by the like figurative speech, because the harding of the heart insueth upon the abuse of these things, which God tendeth not to that end, but they pervert them to their owne hurt; and this opinion may also be safely received, and acknowledged, but yet there is somewhat more to be added.

SECT. 8.

BUt by the way to binde, and harden, though it signifie an Act* 1.201 proceeding from him that hardneth, yet it is not alwaies so taken, for we shal finde in Scripture that foure waies a thing is said to blinde, and so consequently to harden, viz.

1. Gifts are said to blinde the eyes, as Deut. 16. 19. not that

they being a dead thing, can corrupt the judgement, but mens corrupt hearts taking occasion, is thereby inticed to corrupt, or pervert Justice. 2. The Devill is said to blinde the eyes of the wicked, 2 Cor. 4. 4. Whom the God of this world hath blinded the minds of them that beleeve not, least the light of the glorious Gospel of Christ should shine unto them. 3. The malice of a mans owne heart is said to blinde, and harden, as Pharaoh hardned his owne heart. 4. God is said to blinde the eyes, and harden the heart, Esa. 6. 10. Make the hearts of this people fat, and make their eares heavie, and shut their eyes, lest they see with their eyes, and heart with their eares, and understand with their hearts, and be converted, and be healed.

1. Gifts doth blinde occasionalliter, by way of occasion. 2. Mans heart blindeth, meritori••, by way of desert, or meritoriously, be∣cause it deserveth to be further blinded and hardned. 3. The Devil blindeth insitando, by insisting, and stirring up to sin; and 4. God blindeth, subtrahendo gratiam, by withdrawing his grace, and inflicting the punishment of induration upon them.

SECT. 9.

FUrther God is said to harden the heart, in his divers leavings,* 1.202 and forsakings of them; as

First, he suffereth them to follow their owne lusts and desires, not giving them power or grace to restraine them; as Rom. 1. 24. He gave them up to their owne hearts lusts. 2. He giveth them abundance of ease and prosperity, whereby they are intangled, and therefore the Prophet prayeth, Give me neither poverty nor riches, Prov. 3. 8. 3. He denyeth them the benefit of whol∣some correction and affliction, whereby they should learne to know themselves, as the Apostle saith, The Lord doth receive no childe whom he doth not chastise, and if we be not chastised, then we are bastards and no Sons, Heb. 12. 6. 8. 4. God forbiddeth his Servants to pray for such, 1 Joh. 5. 16. and so they want the be∣nefit of their prayers, as Jeremiah is forbidden to pray for the people, Jer. 14. 11. 5. God in his Justice depriveth them of such as should travell for their Soules, and bring them unto God, as the Apostle left the wilful and obstinate Jewes, and shoke of the dust of their feet against them, Act. 13. 51. 6. The Lord

taketh from them the preaching and knowledge of his Word, as the Lord threatned by his Prophet Amos, to send upon them a famine, but not of bread, or water, but of hearing the Word, Amos 8. 11. 7. God suffereth them to be deceived by flatterers, and unfaithful Counsellors, as Rehoboam was by his young men, 2 Chro. 10. 8. 8. The more strongly to delude them, the Lord sometimes suffereth false Prophets to shew signes, and wonders, as the Apostle saith of the false Prophet Antichrist, whose com∣ming is by the working of Satan, with all power, and signes, and lying wonders, 2 Thes. 2. 9. 9. The Lord permitteth Satan to invade them, and to work upon them all his pleasure, as the evil spirit sent of the Lord upon Saul, 1 Sam. 16. 14, And a lying spirit was in the mouth of Baals Prophets to deceive Ahab, 1 King. 22, 2••. 10. God taketh from them all helps, whereby they should be defended from the assaults of Satan, as the Lord threatned to doe to his unfruitful Vineyard, saying, I will take away the hedge thereof, and it shall be eaten up; I will breake downe the wall thereof, and it shall be trodden downe, Isa. 5. 4. Now the Lord doth not thus forsake until they have forsaken him, as Isaiah sheweth, Chap. 59. 2. your wickednesse have seperated betwixt you and your God.

SECT. 10.

Obj. GOd may be also said to harden the heart, because he dispose∣eth thereof, and directeth it to such an end as he himselfe propoundeth.

Ans. 'Tis true, as God ordaineth the end, so hath he also or∣dained the meanes to the end, as Act. 2. 23. where Christ is said to be delivered by the determinate counsell, and fore-knowledge of God, yet was he betrayed, and delivered by Judas, whose act in some respects is said to be the Lords, because he so disposed of it, to affect and accomplish his glorious Counsel, in redeeming his elect, by the death of his Son. But this cannot safely be affirmed, that the Lord should be said to doe these things, which he ordain∣eth and disposeth; for God so disposed of that Spiritual Cumbat, which the Apostle Paul found in his flesh, that it tended further to Gods glory, and the manifestation of his power, as the Lord saith, My grace is sufficient for thee, my power is made perfect

through weaknes, yet God was not the worker of that temptation but the Apostle imputeth it unto Satan, 2 Cor. 12. 7. Like as in the Creation, God made light, but made not darknesse, but only* 1.203 made a seperation betwixt the light and darknesse, it being only a defect of light, Gen. 1. 14. so the workes of darknesse, God cannot be said to make, only he disposeth, and ordereth them.

SECT. 11.

AGaine, some referre the worke of God, which he sheweth in the hardning of the heart, to that generall power which he giveth unto the Creature, in whom all things live, move, and have their being; as Act. 17. 28. for the hardning of the heart, as it is an action, or worke, is of God; but as it is evil, it proceedeth from man. Evill acts, as they are acts are good, and proceed from God the Author; but this solution doth not take away the doubt, for as God is the Creator, and so the generall* 1.204 worker, he only giveth power to move the heart; which moving being the generall action, is divided into two parts; for there are good motions of the heart, and evil, the one mollyfying the heart, and the other hardning of it.

In the good motions God concurreth two wayes; 1. As a* 1.205 generall mover, by his crea••ing power. 2. As a particular di∣rection, by his regenerating grace. But in the other motion he hath a stroke, as a generall mover, in the particular act of hard∣ning; as it is evill he concurreth not, therefore according to that generall power the Lord is only said to be a mover, not an hard∣ner of the heart.

Now of these waies before rehearsed, there are three chiefly to be made choise of, viz. 1. That God hardneth the heart by lea∣ving it to it self, and depriving it of his necessary grace, as he is said to have given over the unbeleeving Gentiles to their owne hearts lusts, Rom. 1. 24. 2. That God causeth many things to be done, which are not in themselves causes of the hard∣ning of the heart, yet the wicked take occasion thereby to be further indurate, and hardned, as the Apostle sheweth, that the wicked abuse the patience and long suffering of God, there∣by to be further hardned. 3. That God by his just judgement doth force them to their owne hurt, whether they run headlong

themselves, even to the end. For God as a just Judge, seeing a mans heart bent upon wickednesse, doth as a just Judge inflict up∣on him the spirit of induration; and to this purpose, one hand∣ling that place, Rom. 1. 14. saith, that some things there rehear∣sed are sins, and no punishments; as the pride, and vanities of their minds, ver. 21. they were not thankfull, but became vaine in their imaginations. And some also punishments and no sin, as eternall death, which they were Worthy of, ve•• ••••. and that the rest that come betwixt, are both sins and punishment.

SECT. 12.

Obj. VVHy should God take such a punishment of sin, that the sinners thereby commit more sin?

Ans. We answer with the Apostle, Rom. 1. 27. where he saith, Man with man wrought filthinesse, and received such recom∣pence to themselves as was meet for their errors; so that God did not send them upon the Gentiles, as they were sins, but as they are considered as punishments of their sins; for as God hath an hand therein, he doth incline the wil (being evil by its owne fault) to sin, by his just and secret Judgement; as for instance.

There is but one kinde of heat in the Sun, and according to* 1.206 the matter it worketh upon, some things it melteth, and some things it hardneth, the Wax it melteth, the Clay it hardneth; so God (as the Sun, hardneth the Clay) is said to harden the heart which is earthly, and muddy; as also by the same worke of the raine, the earth being wel tilled, bringeth forth good fruit, but being untilled, thistles, which is not of it self as it is raine, but by reason of the nature of the thing concurring, whereupon it worketh; so by the working of God after a most secret and hidden manner, the heart of the wicked are hardned, but the cause thereof is in themselves.

Obj. Gods must needs be a worker of evill in hardning of mens hearts?

Ans. God hardneth the heart without any touch of sin, as* 1.207 may be illustrated by this Simile; as in the winter quarter the water is frozen until the Sun shine upon it, and when the Sun is departed from it, it is bound up with cold againe; the Sun is not the cause of the freezing of the water, but the coldnesse of

the water bindeth it self; so properly God causeth not the heart to be hardned, but by the absence of his grace it becom∣eth hardned.

Obj. Why doth the Lord suffer any to be hardned?

Ans. That must be ascribed to the Judgement of God, which are often hidden, but never unjust; it should suffice us as the Apostle saith, to know, and beleeve, and that there is no iniquity with God.

SECT. 13.

Obj. NO man in this life can become altogether so impenitent, incorrigible, or without hope of grace, or in such a despe∣rate state as to be forsaken; for God would have all men to be sa∣ved, and to come to the knowledge of the truth, and I will not the death of a sinner, &c. so then if mercy be offered to all, then the way is open to all, to repent, and turne unto God.

Ans. God indeed offereth himself to all, and denyeth not the* 1.208 externall meanes to any, if they had grace to apprehend them. The Gospel hath been preached to all the world, and so to the impenitent, and reprobate; God therefore offereth grace unto all, but all will not receive it; as one saith, the wholsome medi∣cine of admonition must be administred to all, though the health of the sick be uncertaine. But if he that is admonished belong to the predestinate, it is to him a wh••lsome medicine, if he doe not, it is a penall torment. Againe, the argument followeth not, God calleth all men to repentance, ergo all may have grace to repent; for, the Scripture saith, that many are called, but few are chosen. Grace doth prevaile with some, but with others their obstinate natures resisteth; to which purpose the Scriptures are very plen∣tifull, as in Act. 2. 41. Act. 16. 14. & 13. 45. &c.

Obj. So long as men are in this life they are in the way, and are not deprived of all grace, nor utterly forsaken untill they be in Hell.

Ans. Everlasting punishment in Hell is the end, and executi∣on* 1.209 of damnation, but men in this life may be in the state of dam∣nation, and be utterly forsaken of Gods grace, as Saul and Ju∣das, and they whom the Apostle saith, God gave over to a repro∣bate sence, Rom. 1. 28. Erg••.

SECT. 14.

Obj. IF any man in this life had been utterly excluded from grace, Pharaoh of all other had been most like, yet his estate was not desperate, seeing he was in the same case with Nebuchad∣nezzar, who repented, and confessed God.

Ans. This reason is flatly against the Apostle, who pronoun∣ceth Pharaoh as a vessell of wrath, prepared for destruction, Rom. 9. 17. now if there be hope for a vessel of wrath to come to grace, then there was hope for Pharaoh. The Apostle maketh these two distinct things, God hath mercy on whom he will, and whom he will he hardneth, Rom. 9. 18. so then as God hardneth not those on whom he hath mercy, so neither sheweth he mercy on those whom he hardneth.

2. Nebuchadnezzar and Pharaoh were most unlike, for the one had not so many wonders shewed as had the other, neither so often dallied, and made shew of repentance as did the other; which sheweth their state to be most different, for if Pharaoh had been no more hardned then Nebuchadnezzar was, he would likewise have repented, as Nebuchadnezzar did.

Obj. We are to despaire of none in this life, therefore it is pro∣bable for all to repent.

Ans. Such as we see, and know, commit a sin unto death,* 1.210 which is the irremissable sin against the Holy Ghost, (which we confesse a rare thing to be deserned) such we may despaire of, because the Apostle forbiddeth us to pray for them, 1 Joh. 5. 16. and those for whom the Lord did forbid Jeremiah to pray for, Chap. 14. 11. and those for whom our Saviour saith he prayeth not for, Joh. 17. 9. what hope was there for these, when he for∣bid to pray for them, who (if any) was to pardon them.

2. Though we in charity are to hope the best, even of the greatest sinners, yet this followeth not, that all of them may have grace to repent. We judge according to that we see, but the Lord seeth the heart, and knoweth from the beginning who are his, and who are not. Now on the contrary side, that some in this life are so hardned, that they cannot repent, and are so incorrigable and without hope of remission of their sins, may thus appeare.

The sin against the Holy Ghost is irremissable, as our Saviour saith, He that blasphemeth against the Holy Ghost shall never be forgiven, Mark. 3. 29. therefore there are some in this life which cannot repent, neither can have their sins forgiv•••• them. Againe, a remarkable testimony of rejection is declared in such, as wil∣fully make away themselves, by an untimely death.

SECT. 15.

Obj. THe sin against the Holy Ghost is said to be irremissable, or unpardonable, not because it cannot at all be unpardoned or forgiven, but because it is hardly forgiven.

Ans. In answer to this objection, the place of the Apostle may be urged, who saith, that it is impossible for such to be renewed by repentance, Heb. 6. 6. so then that which is impossible, is not only hardly done, but not at all.

2. The Free-knowledge and Decree of God concerning the re∣jection of some is unchangeable, and cannot be altered, but God hath fore-seen some to be damned, and decreed them to be re∣jected; as Judas is called, the childe of perdition, Joh. 17. 12. therefore it is not possible for such to come to repentance, to be saved, for those things which are not predestinated, cannot be ob∣tained; but Cod hath not decreed repentance for such as are re∣jected and reprob••te, ergo they cannot repent; and where there can be no repentance, there can be no remission of sins; but some have such hearts they cannot repent, Rom. 7. 5. there∣fore the sins of such are irremissable, and cannot be forgiven; as one speaking concerning Judas, saith, that repentance in him was in vaine▪ in regard he had sinned against the Holy Ghost.

Obj. If it be so, that God hath chosen a certaine number to be saved, and the rest to be damned, then we may live as we list; if we be appointed to be saved, we must be saved; if not, we must of ne∣cessity be damned.

Ans. We ought not so to reason with our selves, but rather* 1.211 strive to make our calling and ••lection sure, for who knoweth whether he be elected to salvation or no; thou maist for the pre∣sent be a grievous sinner, and y•••• belong to the remnant of the election of grace, as may be instanced in the Apostle Paul, and the Thiese on the Crosse, for where sin aboundeth, there grace

doth superabound, but shall we therefore sin that grace may abound, no (saith the Apostle) God forbid; for so long as we continue in sin, we are the servants of sin, and who knoweth the day of his death, that he may take his owne leasure to repent; and it is a great signe of a reprobate thus to reason, and to hazzard his Sal∣vation on so desperate a point. It is true, if God have appointed thee to be saved, thou shalt be saved, otherwise not; but let us not in the meane time despaire of our selves, but use the meanes that God hath appointed to call the Elect for whom God hath called to the end, he hath also called to the meanes to obtaine the end; albeit some at the eleventh houre, therefore whosoe∣ver thou art, that despisest the meanes, maist also be sure never to obtaine the end.

The cause why I have so long insisted upon this point is, in re∣gard I would have it sufficiently opened to every Christian, it being the most absolute cause of difference betwixt Christians, the clearing of which, I am confident will give much satisfaction to the minds of many, which are unsetled in this particular, which is the hearty desire of the publisher hereof.

CHAP. IIII. Treateth of the use of the Morall Law.

SECT. 1.

IT is reported that those under the notion of Antino∣mians, are such people as deny the use of the Morall Law, since the publishing of the Gospel.

To the clearing of which point, we are to consi∣der of the Law of Moses in generall, and of the differences of them.

1. The Law of Moses delivered unto the children of Israel,* 1.212 were of three sorts, viz. Morall, Judiciall, and Ceremoniall; the first doth prescribe a persect rule of righteousnesse, discer∣ning* 1.213 things that are right and just, from them that are contrary

both towards God, and Man, in externall and internall duties, requiring obedience under paine of everlasting death.

2. The Ceremoniall Law concerned such rites, and services, as* 1.214 belonged to the externall worship of God, prescribed unto that people, both to distinguish them from other Nations of the world, and to be signes and simbals unto them of the Spirituall grace in the New Testament, to be fulfilled by the Messiah.

3. The Judiciall Lawes belonged to the Civill State, which* 1.215 were such ordinances as contained rules of equity, for the judge∣ing, and deciding of Civill controversies, and questions, and de∣creed punishments for the transgressions, against both the Mo∣rall, and Ceremoniall Lawes, and kept the people under obe∣dience.

As touching the difference of these Lawes, the Morall are* 1.216 generally grounded upon the Law of Nature, and so are not the other. 2. They are perpetuall to endure for ever, and so doe not the other. 3. The Morall requireth both externall, and internall obedience, the other only externall; the Morall Law was given as principall, and the other Lawes were to give place unto them, and were the end unto which the other tended; and yet these three sorts of Lawes are not severally, but joyntly handled by Moses, so that amongst the Moralls are found some Ceremonials, and amongst the Judicials, both Morall and Cere∣moniall Lawes; this being the difference betwixt the Morall Law contained in the Commandements, and the other, that the first was delivered by the Lords owne voyce to the people, and the other was received by Moses from God.

SECT. 2.

2. AS touching the validity of these Lawes; 1. The Ceremo∣nials* 1.217 are utterly abolished, so that there is now no plac•• for them under the Gospel, neither can they be revived without derogation to the Gospel of Christ, as the Apostle saith, If ye be circumcised, Christ shall profit you nothing, Gal. 5. 2. for when the body is come, the shadow must be abolished, but the Ceremonials were shadowes, the body is Christ, Col. 2. 17. their Temple signified the Church of God, their holy place, Hea∣ven, their Sacrifices, the Passion of Christ; their expiations, the

remission of sins; these things then being fully exhibited, and fulfilled in Christ, have now no more place in the Church.

Again, the Ceremonials served only for that carnall people,* 1.218 which were as children kept in bondage, under the rudiments of the world, Gal. 4. 3. but now we are no longer under tutors, and governours, (the time appointed by the Father being expired) but are set free, and redeemed by Christ.

Another reason for the abolishing of them is, in respect of that people to whom they were prescribed, as a marke, and cogni∣zance to discerne them from all other Nations, but now this di∣stinction being taken away, and the wall of partition being bro∣den downe, both Jewes and Gentiles being made all one in Christ, that also is abolished, which discerneth them from other people, for the causes being changed for the which the Law was made, there must needs also follow an alteration of the Law it self. As* 1.219 for the Judicials, they are neither abolished, nor yet with such necessity to be injoyned, the equity of them bindeth, but not the strict severity, they doe not hold affirmatively (that we are tyed to the same severity of punishment now, as was inflicted then) but negatively they doe hold (that now the punishment of death should not be adjudged where sentence of death is not given by Moses) Christian Magistrates living now under Christ, the prince of peace, Isa. 9. 6. that is, of clemency, and mercy, may abate of the severity of Moses Lawes, and mittigate the punish∣ment* 1.220 of death, but they cannot adde unto it, to make the bur∣then more heavie. To shew more rigor then Moses, becommeth not the Gospel, to extend more favour is not unbeseeming, of which two assertions, these are the reasons.

1. The first is urged from Lukes Gospel, where our Saviour* 1.221 reproveth his Disciples, because they would have had fire to have come downe from Heaven upon the Samaritans, by which we are shewed that vengeance is not alwaies to be taken on them that offend, because oftentimes clemency is more profitable, both for patience in the offended, and amendment in the offend••r, and that by the example of our Saviour, Luk. 9. 54. The Son of man is not come to destroy mens lives, but to save them.

2. In that example of Christ, who suffered the woman taken* 1.222 in Adultery to escape without punishment of death, Joh. 8. 11.

from which may be inferred, that the Adultresse now is not to be put to death, but to live rather to be reconciled to her Hus∣band, or to come to repentance; in which instance our Saviour doth not abrogate the Law against Adultery, but refuseth only to meddle with the Magistrates office. And albeit Christ did not exercise the Magistrates office in his owne person (giving unto Caesar the things that was Caesars, according to his owne dire∣ction) yet in this case it had not been impertinent to have given directions to have had her before the Civill Magistrate, as in another case (he did send the Leaper to the Priest, Mat. 8. 4.) if it had pleased him to impose still the severity of the Law; yea, our Saviour sheweth by this answer (Let him that is amongst you without sinne) cast the first stone at her, Joh, 8. 7. so that he would not have them such straight executors of the rigour of the Law of Moses upon others, but rather be severe Judges of them∣selves, and with charitable affections to support the frugality of others, to which they themselves were subject unto.

SECT. 3.

THe difference betwixt the time of the Law and the Gospel* 1.223 must be considered, then they received the spirit of bondage to feare, but now the spirit of adoption, Rom. 8. 15. Then they which came neare the Mount (where the Morall Law was gi∣ven) were stoned, or strucken through with a Dart, whether man or beast, Heb. 12. 20. but it is not so now, then the blood of Abel called for vengeance, but the blood of Christ now cal∣leth for mercy, and so speaketh better things then that of Abel, ver. 24. therefore to mittigate the severity of Moses Law in some cases, (yet not leaving sin unpunished, nor by connivance cherished) it is more sutable to the profession of the Gospel, of peace, and mercy.

4. The continuall practice of the Church sheweth as much,* 1.224 that the rigour of Moses Judicials is mittigated, the Apostle on∣ly willing the infectious man to be excommunicated, 1 Cor. 5. 5. by which it seemeth there was no Law in force to put such to death; neither therefore was the Law cruell then, neither now doth the Gospel seeme to be desolate but in them both, the be∣nignity of God appeared yet by a divers dispensation. Then by

the death of the body, the people was rather parged from their sins, then cond••mned, but unto us, sin is not purged by corporall punishment, but by repentance. The death of the body then ser∣ved a•• an expiation of their sins, prefiguring the death of Christ, Gal. 3. 13. but now the expiation of sins, is by repentance, and remission of sins in Christ. Now a greater punishment abideth the contemners of the Gospel, even eternall in the next world; and therefore corporall death is not so much inflicted now.

As to the continuance of the Morall Law, it is yet in force,* 1.225 and is not abrogated in respect of obedience (which thereunto is still required under the Gospel) but in respect of the curse and ••alidictio•• which Christ hath taken away; so that it is most true which our Saviour saith. He came not to dissolve the Law, but to fulfill it, Mat. 5. 17. he hath fulfilled it in his owne person in keeping it. ••. In paying the punishment which was due by the Law, to the transgressors thereof. 3. By inabling us by his grace to walk in obedience to the Law.

SECT. 4.

Obj. THe Morall Law only prescribeth duties concerning God and our Neighbour, and speaketh nothing of man toward himself. 2. It forbiddeth perjury, whereas blasphemy and heresie was ••s needfull to be forbidden. 3. The precepts of the Sabbath is only expressed, whereas there were divers other Feasts, as of the Passe∣over, P••ntic••ast, and others which the Israelites were bound to keep. 4. The duty of Parents is commanded, but not the the love of Parents againe unto their children. 5, The inward act of Mur∣der is not forbidden, as the inward act of Adultery, namely concu∣pisence, therefore there is not a sufficient enumeration in the M••∣rall Law of all Morall duties.

Ans. The Morall Law is perfect, and every way sufficient, as may appeare by the generall contents thereof, in prescribing all kinde of duties, both towards God, and man. 1. A•• these things are to be performed by us to ••••rr•••••• Governours▪ namely fidelity, reverence, and obedience; so likewise the like duties (but in a higher nature and degree) are required towards God; as 1. Fi∣delity, in acknowledging him to be the only God, which is com∣manded in the first and second Pr••••ept. 2. Re••••r•••••••• in the

third, not to prophane his glorious name. 3. Obedience, and Ser∣vice, which is performed in consecrating the Sabbath Day holy, unto Gods Worship. Againe, as to our Neighbour, our duties are either speciall towards those to whom we are bound by any speciall kinde of benefit, as we are in our Parents, and Superiours (which is required in the fifth precept;) or generally towards all men, in forbea••ing to doe them any hurt. 1. Either in deed, as in their single persons, concerning their life, or their coupled per∣sons, touching their Wife; or in their Goods▪ we must not steale; as also in words, where fals witnesse bearing is forbidden; either in heart, as in the tenth Commandement, yea there can be no duty rehearsed, either by God, or Man, which is not comprehended un∣der some of these; therefore the decal••gue containeth a per∣fect Law.

Again, it was not necessary that any particular precept should be given as touching the duties of a man towards himselfe, both because nature is not corrupted in such duties, but that a man still retaineth love to himselfe, as it is in our love towards God, and our Neighbour; as also in that the rule of our love one to∣ward another, is taken from a mans love towards himselfe, he shal love his neighbour as himselfe. And the Apostle saith, That no man ever yet hated his owne flesh; this is therefore presupposed as granted of all, and as a ground to the rest, that a man loveth himselfe.

2. The Law giveth instance in the more generall, and no••orions Transgressions, such as at the first would be acknowledged of all; and therefore because perjury is more generall, and more easily discerned then blasphemy, and heresie, under that the rest are understood.

3. The other Festivals were memorables of particular bene∣fits, which concerned the Israelites only, as the Passeover, and ••east of Tabernacles, of their deliverance out of Aegypt; but the Sabbath was a memorable benefit of the Creation, which concerneth all Nations, and therefore it only was to be inserted into the Morall Law.

4. The love of Parents towards their children, though it be naturall, yet the duty of children towards their parents is more agreeable to the Law of Nature, and the contrary, namely their

disobedience more unnaturall; and therefore instance was to be given in this, rather then in the other; and besides, the name of Father, and Son, being relatives, the duty of each towards o∣ther are reciprocall, and one may be inferred upon the other.

5. Concupisence is expresly forbidden, rather then the first motion of anger and revenge; First, because it is harder to resist the motion of Concupisence, then of rage, and revenge, and we are more apt to sin by that, then this. 2. Because the inward wrath and purpose of revenge beginneth with a desire. For there are two things in revenge; as 1. That which we pursue. 2. The pursuit it selfe; that which we pursue we judge to be evill, and so hate it; but the action of pursuit we think to be good, name∣ly, to seek revenge, and so we desire it. Seeing then that all kinde of coveting and desire is forbidden, even that also is included; from which rage, and revenge, taketh its rise or beginning.

SECT. 5.

Obj. IN the next place it is requisite to consider of the perpetuity, and continuance of the Law, for in some places the Scrip∣ture saith, that Christ came to fulfill the Law, not to destroy it,* 1.226 and in other places as though the Law was abrogated, as Rom. 6. 14. Ye are not under the Law, but under grace, with Heb. 7. 12. If the Priest-hood be changed, there must of necessity be a change of the Law.

Ans. For the solution hereof this is to be added here, though* 1.227 the question be partly answered before. And first in relation to the Ceremoniall Law, which was prescribed unto the Jewes, to be observed in the Worship of God, it is wholly abrogated. 1. The body being come the shadow is to be done away. 2. These Ce∣remoniall observations were tyed to a certaine place; as 1. To the Tabernacle. 2. To the Temple of Solomon, but now the Worship of God is not tyed to a certaine place, as at Jerusalem, where the Temple was, Joh. 4. ••••. 3. Other Sacraments are in∣stituted, as Baptisme, and the Lords Supper, ergo they are to be abrogated. 4. The Ceremonies doe binde the observers, to keep the whole Law, but Christ having freed us from the bon∣dage, ergo. 5. The Ceremonies were a wall of partition, and distinction betwixt the Jewes, and the Gentiles, but now that

distinction is taken away, all being one in Christ.

2. Touching the Pollitick, and judiciall Lawes of Moses, nei∣ther doe they absolutely binde now. 1. In regard that many of them were particular to the pollicy of that Common-wealth, as the Lawes concerning their inheritances, and possessions, which were not to passe from Tribes. They also shewed the fashion, and manners of their Country, as in building their houses with slat roofes, Deut. 22, 8. of these positive constructions there is now no use amongst other Nations. 2. The condition of all people are not alike, some are more stubborne and obstinate, some more civill and tractable, and therefore some have need of more strict and severe Lawes then others; one kinde of pollitick Law, then cannot serve all Nations. 3. The Gospel which is perpetuall, prescribeth not a certaine forme of Government to all Nations, neither overthroweth their severall pollicies, but in generall commandeth obedience to higher powers, Rom. 13. 1. ergo much lesse the Law which was to be changed; but the judiciall Law is▪ not abrogated in respect of the substance, end, and universall equity, which is punishing of vice, and maintaining of peace.

3. The Morall Law is not now in force in respect of Justifica∣tion,* 1.228 Rom. 3. 28. A man is justified by faith without the workes of the Law; but it bindeth in respect of obedience, we are bound to keep all the precepts of the Law; but yet in respect of the terror of the Law, and manner of obedience (to which we was to be obe∣dient, and subject, for feare of punishment) we are freed from it; and therefore the Apostle saith, The Law is not given to a righteous man, 1 Tim. 1. 9. because they of love rather then feare doe yeeld their obedience, and so are a Law unto them∣selves. But this is a priviledge only of the regenerate; as for car∣nal, and unregenerate men, they are stil under the curse, and ter∣rour of the Law, according to that saying, Cursed is every one that contin••eth not in all things that are written in the booke of the Law to doe them.

SECT. 6.

BUt though the Morall Law be now in force, and bindeth us* 1.229 to obedience, as well as it did the Jewes, yet there is a great difference betwixt the Law, and the Gospel; as 1. In the know∣ledge,

and manifestation thereof; for by the Morall Law we have some directions by the light of nature; but the knowledge of the faith in Christ, by the Gospel, is revealed by grace. 2. The Law teacheth what we should be, by faith and grace in Christ, we are made that which the Law prescribeth, which the Gospel effecteth in us. 3. The conditions are unlike, the Law tyeth the promises of eternall life to the keeping of the Commandements, the Gospel to the condition of faith, apprehending the righte∣••••snesse of Christ. 4. The effects are divers, the Law worketh terrour, the Gospel peace and comfort; the Law striketh ter∣rou•• by the manifestation of sin, as the prodigall Childe confes∣sed, I am not worthy to be called thy sonne; it causeth us to goe afarre of with the Publi••an, as not worthy to come neare to the presence of God; but the Gospel hath two other contrary ef∣fects, for it comforteth and alureth, as our Saviour saith, Come unto me all ye that are weary and heavie laden, and I will refresh you, Mat. 11. 28. and they that finde not the Law and the Gospel to work these their contrary effects, doe shew that they neither understand the Law revealing sin, nor the Gospel giving remission of sins, the one being Lex timoris, the law of feare, and the o∣ther Lex amoris, the Law of love; and these two Lawes have al∣so a three-fold difference, viz. The law of feare maketh its ob∣server servile, the law of love maketh free. 2. The first is kept by constraint, the other willingly. 3. The first is hard and hea∣vie, the other easie and light.

CHAP. V. Treateth of Gods seeing sin in the Elect.

SECT. 1.

THere are other opinions also, which are attributed to them under the notion of Antinomians, which I hope are but aspersions cast upon the Profes∣sors of Christ; but however, I shall propound the charge which they are accused with, and re∣turne an answer to it.

Obj. 1. The first is, that God doth not, will not, nor cannot see

any sin in his justified ones, which they gather from the text, Num. 23. 21. 2. Though the children of God sin never so grievously, yet God is not so much as angry with them for it, much lesse doth he chastise them for it. As also, that the Morall Law is of no use at all to a Releever, nor rule for him to walke or examine his life by, and that Christians are free from the mandatory power of it, and that it is as impossible for a childe of God to sin, as for Christ him∣selfe; and that to aske pardon for sin is no lesse then blasphemy.

Ans. As I have made appeare that the Morall Law is yet in force, so also in the other, that God doth not, will not, n••r cannot see any sin in his justified children; I answer by thi••▪ de∣mand, viz. Whether David was one of Gods elect sanctified ones* 1.230 or no, if he was, why then did the Lord reprove him for his Adultery, and Murder, by the Prophet Nathan; and what was the cause of his writing the 51. Psalm, with 2 Sam. 14. 15. I wil be, &c. if he commit iniquity, I wil chastise him with the rod of men.

2. As to that they say it is as impossible for a childe of God to sin, as it is for Christ himselfe; I advise them to take notice of what is affirmed by them, viz. that they may sin grievously, as before mentioned; now that it is possible to sin grievously, and yet to be as free from sin, as Christ (to me) is a paradox; like to which is the other, (That the children of God need not to aske pardon for their sins, and that it is no lesse then blasphemie so* 1.231 to doe) for thus they make the Apostle Peter a blasphemer, in weeping and repenting for his inconstancy, Mat. 26. 75. now to acknowledge, that a man may commit grosse and grievous sins, and yet terme him a blasphemer, if he repent of them, is mani∣festly to declare themselves reprobates; for the Scripture saith, that he only that confesseth his sins shall finde mercy; and there∣fore the Prophet David saith, I said I will confesse my sins unto the Lord, and so thou forgavest the wickednesse of my sin: In which wards there is both sin confessed, and repented of, with a pardon annexed, as the fruit of his confession and repentance. The same Prophet also saith, If I regard sin in my heart, the Lord will not heare my prayer. Which words doth also declare the detestation which the Lord hath of sin, even in his very elect. As also, Rev. 2. 16. where the Lord speaking to his Church, saith, Repent, or

else I will come unto thee quickly, &c. the Apostle Paul also* 1.232 saith, that godly sorrow worketh repentance, never to be repented of, a Cor. 7. 10. the Apostle Peter also exciteth Converts to re∣pentance, Act. 2. 38. I hope these Tenents are but aspersions cast upon the people of God (undeservedly) by the enemies of God, but if there he any such, I desire them in the name and feare of God, to renounce such blasphemous Heresies, and that they will* 1.233 be no more a scandall to the true professors of Jesus Christ, and not hence forth to give occasion to the enemies of God to blas∣pheme; A word (saith Salomon) to the wise is enough, and be∣ing spoken in due season is like apples of gold, in pictures of silver, Prov. 25. 11.

CHAP. VI. The sixth Chapter treateth of such tenents as are most scandalously imputed to such as are now under the notion of Anabaptists in this Nation, but if there be any such opinionist now extant, he is answered as followeth.

SECT. 1.

Object. FIrst, it is imputed to them aforesaid, that no day ought* 1.234 to be kept holy, in that the Apostle saith; Let no man judge you, in respect of an holy day, &c.

Ans. The observation of dayes are not simply pro∣hibited by the Apostle, sed cum opinione cultus, vel necessitatis, but with an opinion of placing Religion, and necessi∣ty in them. The Jews kept their Sabbath, as making observation of the day a part of Gods Worship; and they held it necessary to keep that day unchangeable: it was also unto them a Type and Figure of their Spirituall rest. But Christians now keep not the Lords day in any of these respects, either as a day more holy in it selfe then others, or as of necessity to be kept, but only for de∣cency and order, because it is meet that some certaine day should

be kept, and set apart for the Worship of God, A•• in practice of Phisicke, in pollitick Affaires, and in the trade of Husbandry, there is a lawfull observation of dayes, but to make some fortu∣nate, and some unfortunate, and to depend wholly upon the Aspect of S••arres is a vaine and idle thing. So likewise in the practice of Religion, as dayes may be superstitiously kept, so they may also be distinguished, for order and decency sake, for other good uses; as to observe seasons of the yeare for tilling of the earth, and for the administration of Phisick to the body of man; as also to observe convenient times for civill businesses, and the like.

SECT. 2.

THe error of Community was first maintained by the Heathen,* 1.235 for Plato held that all things ought to be common; the same also was held by the Hereticks called Apostoloci, and attri∣buted* 1.236 in those dayes to them under the notion of Annabap∣tists, which particular I cannot beleeve of them; but if in case any of them be of that judgement, I hope these reasons following will convince them of that error.

Obj. The Apostles had all things common at Jerusalem, Act. 2. 44. &c. ergo.

Ans. That custome then was easie, because they were few, and necessary, for if they had not sold their possessions, and so made the common use, they by violence should have been strip∣ped of them; but now there is neither the like facility, or necessity.

2. That community was voluntary, not imposed upon any, for it was in their choyces whether they would sell their possessions or not, as Peter said to Annanias, Act. 5. 4. After it was sold, was it not in thy owne power, &c.

3. Neither were all things common amongst them, they had some things private and peculiar to themselves, as Mary had her proper house and dwelling in the City, Act. 12. 12.

4. This was not the generall custome of the whole Church, for in Achaia and Macedonia, there was gatherings made, for the Saints at Jerusalem, it was then particular for that place, and peculiar for that time; and therefore a generall rule for all times and places cannot be taken from hence.

5. Neither were things so indifferently common, as that every man might take what he would, but the things in common were distributed as every man had need, Act. 5. 35.

Obj. Christ saith to the young man in the Gospel, Mark 10. 21. Goe and sell all that thou hast, and give to the poore, ergo we must do•• the like.

Ans. That was a personall precept, and belonged to them times, for the Apostles did leave their parents, and their hou∣ses, but we are not commanded to doe the like. Besides, our Savi∣our* 1.237 so said, to shew how farre he came short of the perfection of the Law, and to humble him, that thought so well of himselfe; againe, he saith not, make thy goods common, but give unto the poore.

SECT. 3.

Obj. ALL things are yours (saith the Apostle to the Corin∣thians, 1 Cor. 3. 11. all things therefore ought to be common.

Ans. The Apostles meaning in that place is, that all things were ordained for their good, whether life or death, things pre∣sent, or things to come.

2. He speaketh not of a common possession of all things in right, but that they are common to use, they had Jus ad rem, non jus in ree; right to the thing, not in the thing.

Obj. He that gathereth much hath nothing over, and he that ga∣thereth little had no lack▪ 2 Cor. 8. 15.

Ans. The Apostle in that text thus inferreth; upon this con¦dition, out of your abundance at this time, supply their lack▪ that their abundance may be also for your lack, that there may be an equality, as it is written, he that gathereth much, &c. ver. 14. Now the Apostle in that place doth not speake of confused com∣munity, and equality in possession of things, but in the use of them, and that not at all times, but when the necessity of our brethren requireth it, and such community is yet required; and therefore his exhortation is, that like as in the gathering of Manna, one helped another, and that which any gathered over went to make up his part which had gathered lesse; so the super∣sluity, and abundance of the rich, should supply the necessities

and wants of the poore; for otherwise, if it were Gods will, that all things should be common amongst men, then would it be no sin to steale, nor could there theft be committed, seeing that no man could take any thing, wherein he had not as good an in∣terest as him he tooke it from; which is contrary both to the Law, and the Gospel. To the Law, as in Exod. 22. 1. where it saith, If any man steale an Oxe, he shall restore five Oxen; and the doctrine of the Gospel forbiddeth all kinde of theft and stealing, Ephe. 4. 28. Let him that stole, steale no more, but rather labour with his hands, &c.

Again, that it is lawfull for Christians to retaine a severall right and property, in those things which they possesse, may thus appeare; 1. In that the Scripture alloweth Contracts, as buying and selling; as Abraham bought a burying place of Ephro••, Gen. 23. David the threshing-flore of Araunah, 2 Sam. 24. but there can be no such Contract, where there are not distinct pro∣perties in things.

SECT. 4.

Obj. THe examples of the Old Testament belong not unto us.

Ans. That is no lesse then Blasphemy, seeing the A∣postle saith, that whatsoever is written, is written for our instru∣ction, Rom. 15. 4. but there is also the like warrant in the New Testament, as that the Disciples of our blessed Saviour, bought such things as were necessary, Joh. 4. 8. & 6. 5. & 13. 29.

2. The giving of Almes are every where commanded in Scrip∣ture, but men are not to give Almes of such things as are not their owne. But if no man have any peculior property in things, but one man have as much interest as another, men could not not have where withall to give, neither should there need any almes at all.

3. Riches are the gift of God, Prov. 10. 22. The blessing of the Lord maketh rich. And Chap. 22. 2. The rich and poore meet to∣gether, the Lord is the Maker of them all. So that it is evident, the Lord alloweth distinct properties, and proportions, without which none could be richer then another.

4. The Lord himselfe appointed that the Tribes, with their se∣verall Lots and possessions should be distinguished, and therefore

the fact of Naboth is defended, and justified, because he would not part with the inheritance of his fathers.

5. Many other examples may be produced, not only out of the Old Testament, but also out of the New; for divers Saints had their proper possessions, and goods, as Tabitha, Act. 8. that made Coates for the poore of Lidia, Act. 16. who was also a seller of purple.

6. It is lawfull for Christians to have their p••oper servants, much more his proper goods, for the peculiar possession of ser∣vants seemeth more to be against the liberty of Nature, then of goods, and lands, but the distinction of Masters and Servants are not taken away but maintained, and continued in the New Testa∣ment, Ephe. 6. and in other places; much more distinct posses∣sions of things.

SECT. 5.

Obj. T is also appropriated unto them of this notion, that they are of opinion that it is not lawfull to take an oath before a Magistrate, aleadging the Text, Mat. 5. 34. But I say unto you, sweare not at all, &c. but that it is lawfull to take an oath a∣mongst Christians is thus proved.

Ans. If it had not been lawfull to sweare, and if the thing were* 1.238 evill in it selfe, then the holy Servants of God would not have sworne at all, as Abraham did to Abimelech, Gen. 22. Jacob to Laban, Gen. 31. 53. Jonathan to David, and David to Jonathan 1 Sam. 20. 42.

2. God commandeth us to sweare by his name, Deut. 6. 13. & 10. 20. but God commandeth no evill to be done.

3. The end of an Oath is, to put an end to all strife and con∣troverfie, Heb. 16. 16. therefore it is to Gods glory, and profita∣ble to humane society, that by Oathes such businesses should be ended.

Obj. Although it were permitted in the Old Testament to the Fathers to sweare, yet it is forbidden in the New, at Mat. 5. 34. I say unto you, sweare not at all.

Ans. Christ came not to dissolve the Law, viz. the Morall Law, which being perpetuall doth yet remaine in use. 2. The Prophets speaking of the times of the Gospel, and o•• the state of

the Church under Christ, doth fore-tell that they should sweare by his name, Isa. 65. 16. He that sweareth on earth, shall sweare by the true God. 3. We have the example of Paul, which often called God to witnesse; as Rom. 1. 9. & Cor. 1. 23. Rom. 9. 1. Phil. 1. 8. Gal. 1. 23.

Obj. Our Saviour giveth a generall prohibition against swearing in that text of Mat. 5. 34. and the Apostle James saith, Above all things my brethren sweare not at all, but let your yea be yea, and your nay, nay, &c.

Ans. Our Saviour doth not generally forbid all kind of oathes, but only rash, and unadvised oathes, which were used in their common talke; so that there he only correcteth an abuse amongst the Jewes, who were allowed to sweare by heaven, and earth, and such like, as though such kinde of oathes nothing concerned God; but our Saviour telleth them, that even in such oathes the name of God is prophained, and abused, because there can no part of the world be named, where the Lord hath not sent some prints of his glory.

Againe, as touching the instance of our Saviours, Mat. 5. 34. he meaneth such oathes as came of an evill minde, for otherwise he himselfe used more then yea, and nay in his speech, saying, Amen, &c. the Apostle Paul also oft-times called God to witnesse, which should have been against his Masters rule, if it had not been lawfull at all to have taken an oath; and therefore in regard of the incredulity, and deceitfulnesse of men, the necessity of oathes were brought in; therefore the Argument doth not fol∣low, that whatsoever is more, &c. commeth of evill,: for albeit that good Lawes are caused by evill manners, it doth not there∣fore follow that they are evill.

Obj. It is not in mans power to performe what he sweareth to doe, for things to come are not in his power; therefore it was bet∣ter to forbeare an oath, then to fall into apparent danger of perjury.

Ans. Though this were granted, yet doth it not take away the use of all oathes, but only such as are for the performing of Covenants, and promises. There is another kinde of oathes, which is called Acirtorium, which affirmeth the truth of something al∣ready done, which oath (if this objection were admitted) were

not to be taken away. It satisfieth that he that taketh an oath to performe some covenant and promise, have a full intent, and pur∣pose to doe it, though it fall out otherwise afterward.

Obj. The oathes which are allowed in Scripture were publick, such as were required of the Magistrate; this giveth not liberty to private men.

Ans. Jacob sware to Laban, Joseph to Jacob, Jonathan to Da∣vid, and David to Jonathan, yet all these which tooke these oathes, sware privately, and as private men; and so an oath ser∣veth* 1.239 for the evidence of the truth, for the ending of strife, and controversies, in which there may be a lawfull and necessary use of oathes, as well publickly as privately, not upon every occasion, but when the matter is urgent, and the place so requireth.

SECT. 6.

Obj. ANother Tenent which is urged upon them is, that they deny the lawfull power of the Mastistrate, viz. that he hath power to put any to death, or at least for a Christian to be a Civill Magistrate.

Ans. The Apostle affirmeth the contrary, Rom. 13. 4. where he saith, That the power beareth not the Sword in vaine, and that he is the Minister of God, to shew revenge upon them that doe evil.

Obj. Our Saviour exhorteth us (in his Sermond) not to resist evill, so that Christ restraineth the power of revenging evill, given by Moses to the Magistrate.

Ans. Although this power was first given to the Magistrate, yet the Scribes and Pharisees corruptly applyed it to private re∣venge, so that Christ in this place disanulleth not the Law of Moses, but speaketh against their corrupt glosses of it.

Obj. We ought not to be subject unto Magestracy, because Christ hath made us free.

Ans. The internall liberty and freedome of the Spirit, doth not take away externall subjection unto the Magistrate, as the A∣postle saith, Art thou called being a servant, care not for it, 1 Cor. 7. 21. As one then may be a servant, and retaine his Christian liberty; so he may also be a subject. We read also that Cornelius a Centurion, and Sergius Paulus Pre-consul after their conversi∣on, was not charged to leave their calling.

SECT. 7.

ANother Tenent which is attributed unto them is, That they* 1.240 hold it not lawfull for a Christian to beare Armour, or Wea∣pons, or wage Battell, their reasons and objections being these, viz.

Obj: Our Saviour exhorteth us not to resist evill, but who∣soever shall smite us on the cheeke, to turne to him the other also, Mat. 5. 39.

Ans. It is evident that Christ doth not here bring in a new Law, but only freeth it from the corrupt glosses of the Scribes and Pharisees, he therefore giveth the true sence of the Law, gi∣ven by Moses, which allowed lawful warre to be made; there∣fore Christs meaning cannot be, that evell, and injuries should no wayes be resisted. It must also be considered, that Christ spake there to private men, (not unto Magistrates) that they were not to seeke revenge, which belongeth to Rulers and Gover∣nours; as also his intent was to restraine mens corrupt affections, and grudges to seeke revenge, and to exhort them to patience, for according to the very letter our Saviour himselfe did not performe this precept, for being smitten with a Rod, did not turne the other cheeke, but answered for himselfe, Joh•• 18▪ 23. so did also the Apostle Paul, when the High Priest commanded him to be smitten on the face, Act. 23.

Obj. The Apostle would not haue us goe to Law one with ano∣ther, 1 Cor. 6. 1. &c. much lesse is it lawfull to make warre one against another.

Ans. The Apostle doth not simply finde fault with their going to Law one with another, but because they convented one ano∣ther, before Heathen Judges, and for that they were impatient of wrongs, and would put up nothing at one anothers hands; as al∣so in refusing to be tryed by the Saints, and their own Church.

Obj. Our Saviour biddeth Peter to put up his Sword, adding further, that they which take the Sword, shall perish with the Sword, Mat. 26. 32.

Ans. It is plaine that our Saviour in that place speaketh of the private use of the Sword, not of the publick, in lawfull Bat∣tels; when as the souldier doth not take the Sword in hand by

private authority, but it is committed unto him by the Comman∣dement of the Magistrate.

SECT. 8.

Obj. OƲr Saviour would have the▪ Tares to grow w••••h the Wheat, untill the time of harvest.

Ans. The end and scope of that Parable is to be considered, which is to set forth the state and condition of the Church of Christ in this world, and that the wicked and Hypocrites are mixed amongst the faithfull, and that it shall be so untill the se∣cond comming of Christ (to purge his flowre, and to take away the chaffe) for otherwise, if it were not lawfull to take away the evill, there should be no place for Civill or Ecclesiasticall Di∣scipline; and so the Apostle Paul should have been contrary to his Master, in willing the incestious young man to be excommu∣nicated, 1 Cor. 5. and so the tares to be weed out of the wheat, for otherwise they being of such a growing, and spreading na∣ture, they would over-run, and spoyle the wheat.

Obj. The Apostle saith, that the weapons of our warfare are not carnall, but Spirituall, 2 Cor. 10. 4. we must not then use carnall, and outward weapons.

Ans. The Apostle speaketh there only of such weapons as we are to use against Spirituall evills, which indeed are Spirituall, and not of those that are used against men; likewise after the same manner the Apostle saith, Christ sent me not to baptize, but preach the Gospel, 1 Corinth. 2. 17. yet he baptized some, 1 Cor. 1. 14. his meaning therefore is, that he was not chiefly sent to baptize, but to preach; so the choycest armour of of Christians is Spirituall, but they may use carnall, or ex∣ternall also.

Againe, that it is lawfull for a Christian Magistrate to wage battell, may thus appeare, and that by the authority of the Word of God, Deut. 1. 20. where there are divers Lawes pre∣scribed to that purpose, viz. As whom they shall make choyce of to goe to battell, and how they should be exhorted by the Priests, with divers other directions, which had been super••••u∣ous if it had been a thing simple unlawfull to enterprise Warre; and in the New Testament, when the Souldiers came to John

Baptist, to know of him what they should doe; he biddeth them not to lay aside their Weapons, or to forsake their Callings, but not to doe wrong, and be content with their wages, Luk. 3. 14. we also read in the New Testament of two Centurions that beleeved in Christ, and yet retained their office and calling still.

Further, seeing that it is the office of a Magistrate (that bea∣reth not the Sword for nought) to take vengeance on him that doeth evil, Rom. 13. 4. and probably it may fall out that not on∣ly one or two may commit evil, but a multitude may also doe evil, and commit outrages (as we have had woefull experience of for these many yeares) who cannot be resisted, or reduc▪d by the civil Officers, as Constables, Sheriffes, or the like, but by force of Armes; the Magistrate then is to doe his duty, to sup∣presse the evill, and take vengeance of them (which we may blesse God for them) they have in a great measure done.

SECT. 9.

THere is no precept in the New Testament touching this matter, but only in the Old.

Ans. It is sufficient that we finde it there, for whatsoever is prescribed in the Old Testament, not repugnant to (nor rever∣sed in) the New, Christians are to receive and obey. And the rea∣son why no mention is made in the New Testament of waging of Battell, or making of Warre is, for that there was no Christian Magistrate (by whose authority Warre must be taken in hand) as also because there was no Civil power in the Church, the Lord gave unto his Apostles an extraordinary power in punishing the wicked, as Peter did strike Annanias and Saphira with sud∣daine death, Act. 5. 5. so likewise they needed no Schooles then, because they were furnished with extraordinary gifts of the Spi∣rit, but now they are needfull, them extraordinary gifts being ceased. And so it is necessary now that the materiall Sword be used, that Spirituall sword of vengeance (which the Apostles had) being no more exercised.

And now that I am speaking of Warre, it will not be imperti∣nent (in respect of the times many being dubitable to take up Armes for the reasons afore mentioned) to shew you what things are required, and doe concurre to make a just Warre,

wherein Christians may ingage, and be also an honour to their profession; for I doe admire, that seeing the enemies of Christ, and the Kingdome, are so active for Anti-christ, and Christians sit still and doe nothing, not considering the curse which the Angel of the Lord pronounced against Mer••s (for not, comming out to help the Lord against the mighty) may fall upon them; for though the Lord can, and wil doe it, if they help not, yet are they not thereby excused, as in that example. These three things are required, and ought to concur to make a just War.

SECT. 10.

1. BY whose Authority it is commanded; 2. Upon what oc∣casion;* 1.241 and 3. In what manner Warre must be taken in hand.

1. Warre must not be attempted without the authority of the Magistrate, for he beareth the Sword, Rom. 13. 4. if the exam∣ple of Sampson and Abraham be objected, this answer is made; for the first, he was moved by the Spirit of the Lord, which is said to be upon him; for the second, he was no private man, or subject to any other, but free, and at his owne command; be∣side, he was not without direction of the Spirit of God, and further if a true man shall defend himselfe against a Thiefe by the Sword, or a City being suddenly besiedged, or invaded by an enemy, the Magistrate being absent, in these cases it may be law∣full to use the Sword, because albeit in particular they have not the expresse consent of the Magistrate, yet in generall, the Laws permitteth, that it shal be lawful for every one in such a despe∣rate case to defend himselfe.

2. The causes of Warre are these three; 1. When any Battell is undertaken, or enterprised by the speciall command of God, as Saul was sent against Amaleck. 2. To rescue and recover such things as are unlawfully taken away, as David pursued the A∣malakites that had burned Ziklag, and carried away 〈◊〉〈◊〉 Goods, and their Wives, and redeemed them againe, 1 Sam 〈…〉〈…〉 To deliver the oppressed, and to bridle the insolency, pride, and cruelty of the wicked, as Abraham pursued the foure Kings that had taken Lot prisoner, and delivered him out of their hands, Gen. 14.

3. The manner also is to be considered, that although the cause of warre be just, yet it is not rashly to be set upon, but all other meanes must be tryed; as the Israelites before they assaulted their Brethren by open warre, (moved by the Benjamites in the rape of the Levites Wife) first, required the wicked men, which being refused; they resolved to set upon them, Judg. 20. 13.

There are also many other Tenents, which are attributed to them under the notion of Annabaptists, as that originall sin is not derived from Adam to his posterity, and that a man hath free-will in Spirituall things; which Tenents (if they hold) they are already sufficiently confuted by what hath been formerly delivered; but I finde the enemies of Christ so various in their description of Hereticks, that they seeme rather to doe it more out of malice then any waies to convince their judgements, making three or foure Sects and Heresies of one and the same. Tenent, as may appeare by their printed papers to that purpose, instance in the Socinians, Arians, Familists, Anti-scripturians; all which opinions might well be confined to one of the notions afore named, but that such delight to shew themselves forward in reproving of others, that so they might be thought innocent themselves.

CHAP. VII. Treateth of the opinions of them under the notion of seekers.

SECT. 1.

IN dealing with them under this notion, I will rather adhere to Mr. Saltmarsh his description of them (then their other malicious Sensurers) who defineth them to be of this judgement, viz. That there is neither Church nor ordinance y••••, and that if they did not ••nd with the Prima••ive, or Apostolicall times, yet they are to begin ••s in the Primative time, with Gifts and Miracles.* 1.242

To which Assertions I answer; That Jesus Christ hath alwaies had, and yet hath his Church Militant; for when he departed

in the Flesh, he promised to be with it, even to the end of the world. Now in that he so promised, it must of necessity follow, that the Church must be permanent so long (viz. to the end of the world) for he cannot be said to be with that which is not. Ergo.

2. As to the period and end of Ordinances I answer; they ne∣ver yet ceased, but doe yet continue in their Primative purity; true Anti-christ hath cast his two vailes of Schisme and Heresie upon them, but that of Heresie (lying uppermost,) is so old, that it is falling off by peece-meale; the other of Schisme being so thin, that good eyes doth see truths thorow it; but that also will speedily be taken off, and then they will be visible to each spectator.

3. As touching the Gifts and Miracles, which they expect from them that are to gather the flock of Christ out of Anti∣christian Pastures, I will answer in Mr. Saltmarsh his owne words, viz.

SECT. 2.

1. THat such Gifts and Miracles were rather for bringing the Word into the world, and for glorifying Christs first comming in the Flesh then after, Joh. 20. 29, 30, 31. Mat. 10. 7, 8. Mark 6. 7. Luke 9. 20.

2. That if we must have Miracles to make us beleeve, and not beleeve any truth untill then, we must have for every truth, (as for one, or two,) a Miracle to give it evidence, and so there must be a continuall and new Miracle working, for every new beleeving.

3. If there must be Miracles for beleeving, truth is not of* 1.243 that excellent nature as it seemes, for if it be not able to make it selfe evident, and cast a native or speciall shine, or bright∣nesse upon that Soule it comes into, it is but weake, darke, and insufficient.

4. If truth be not discernable in it selfe, by its owne glorious lightsome nature, by beams from it selfe, it is in a worse conditi∣on then many things below; as the Sunne, Starres, Candles, &c. which bring that light in their owne nature and dispensation, by which they are discerned.

5. If every truth be a beame of Christ the Truth, then every* 1.244 truth hath light in it selfe, because it streames from the fountain of light, and so is discernable.

6. No Miracle can in its owne nature make one beleeve, without a Spirituall conviction from the Spirit of Christ, going along with it; for as we see when Miracles were wrought, some beleeved, and some beleeved not; so there is no such reason for Miracles as pretended, because that conviction which commeth from the Spirit, through the work of a Miracle, may come by another instrumentall, or organicall way; or it is a more glorious opperation, by how much more single, or immediate revelation it worketh.

SECT. 3.

7. THat when Miracles are wrought, yet a Pretender may worke a Miracle for the contrary, like the Sorcerers of Aegypt against Moses; and Antichrist is rather spoken to come with Signes and Wonders of the two then Christ; so that there shall be a losse to any that thinke to beleeve meerly by a Miracle, the Spirit being only that which must make us beleeve, beyond all power of Miracle, which can give out its power but upon the sence at the farthest, being meerly outward, and visible.

8. That the Scriptures of the Gospel, or New Testament, are* 1.245 of such a divine, and even Spirituall glory in the letter, as no other word. There is a power to discover the reasons, and secrets of the heart, which the reason and heart of man witnesseth unto; there is a power to convince, and advise, to terrifie, and comfort; cleerly, undeniably, and experimentally knowne.

9. The Scriptures we have, as they are, doe make a discovery* 1.246 of such a way of religions Reason, as was never yet in any age at∣tained unto; for the men of purest reason, as the old Philoso∣phers, never attained further then the knowledge of some things infinite, which they did not know; a Religion of Morall righte∣ousnesse and purity, and some Sacrifices of attonement, &c. and there is not any Religion in the world, Jewish or Turkish, but they are made up of carnall principles, and are founded upon reason and nature; but this Gospel Religion, hath opened a new

way to salvation, a way of worship, crosse to all Methods, and* 1.247 w••yes of reason; the word opening new wayes by a new Spirit, purifying naturall reason into more divine and glorious notions, then reason ever attained; bringing in a way of beleeving, and placing a Religion, placed upon a spirituall perswasion called faith, which is more proportionable to an infinite God, and an infinite way and depth of Salvation, then reason ever invented. For the Soule to beleeve upon one, even Jesus Christ, in whom God hath laid up all love, and fulnesse, and so for man to come one with him, who is God, and Man. And there cannot be a more rationall way for man to become one with God, then by one, that is both God, and Man.

SECT. 4.

10. THat the Scriptures, or Gospel of the New Testament, being a many hundred yeares old, as from the Apostles even in that originall we have them, no very materiall difference is to be found, albeit the Copies have passed through the greatest Apostacy, God restraining Antichrists power to cor∣rupt them materially, in the originall, to advantage their Here∣sies and corruptions; which very constant preservation of truth, in the very midst of the enemies of truth, is both a constant and standing Miracle of it selfe; and so we need not stay for a Mini∣stry with Miracle, seeing we have a word with Miracle, which in its matter, subject, power, speaking of God, of his Son, God and Man, of his Spirit, the actor in man, from both, by way of out∣ward ordinances, of the depths, windings, and workings of rea∣son, &c. and is of as much efficacy to perswade as any thing else we can have; and though there be not such pouring out of Spi∣rit, and such gifts as beleevers may and shall have, yet all belee∣vers ought to practice so farre of the outward ordinances, as is cleerly revealed; which conviction of his I suppose is sufficient to disswade any rationall man from thinking, that either Mira∣cles, or new gifts of Tongues, is now requisite for the gathering the Church of Christ out of Antichristianisme, as there was in the Apostles time out of Judisme and Heathenisme.

Thus have I (by Gods assistance) confuted the tenents of the Atheists, Anti-scripturians, Papists, Pellagians, Armenians, An∣tinomians,

Seekers, Annabaptists, saving that tenent, from which they have their denomination, which I shall hereafter discourse of, in its more proper place, and in the confutation of these for∣mer opinions, is sufficiently confuted that other r••bble of Schisms and Heresies, which are new coyned with the Presbiterian stampe, unlesse it be the Quakers, divorcers, and Soul-sleepers, which if there be any such, as I hardly beleeve, they may tell thee; 1. That when they be hungry or thirsty, they wil remember themselves; and the second, That to the pure all things are pure; and aske the third, which part of the St. Theife was with Christ in Paradice that day after his Passion, Luk. 23. 24.

CHAP. VIII. The eighth Chapter, treateth of Prelaci••.

SECT. 1.

IN the next place (by the same assistance) I* 1.248 intend to prosecute the discovery of all the Reliques of Popery, which is yet harbou∣red in any other opinions now extant a∣mongst us in this Nation, in hope that each ••pinionist will be as willing to imbrace the truth, as it is willing to offer it selfe unto him; and in regard the chiefe cause of the quarrell amongst us (in matters of Religion, consisteth in obser∣ving or not observing of Ceremonies, which in respect of their long continuance, is the greater cause that mens mindes are hardly per∣swaded from them; as also in regard of the outward ••stentation, or Aronicall glory which they retaine, I will therefore take some paines to discover the ridiculousnesse of those needlesse Ceremonies, which is yet fostered amongst many thousands in this Nation, being ve∣rily perswaded, that after they once see the vanity of them, and how punctually they are against the precepts of Christ, and his Apostles, they will utterly renounce them, albeit they have hitherto so much delighted themselves in them. By which meanes (their consciences

being convinced) they may use the Apostles word, (in the Apostles sence) and say, What pleasure had we then in those things where∣of we are now ashamed. And contrariwise, if any (whom I have, or shall convince) remaine refractory, and obstinate, it will be a meanes to leave them without excuse, in regard they refuse to have their understandings eluminated, loving darknesse rather then light, because their deeds are evill, Joh. 3. 19.

SECT. 2.

ANd in the first place I will incounter with such who call* 1.249 themselves Protestants, being ashamed of the name Chri∣stian, which the Apostles and Disciples of the Primative Church tooke upon them, as an ornament of their profession, being de∣rive•• from their Masters name whom they professed to serve; these Protestants, or rather Prelatticants (in regard of their deare affections to Bishops, and their Popish Ceremonies, and su∣periority) being over-ruled by Satans pollicy (which is, to draw us to the outward imitation of Ceremonies, that thereby we might leave the substance) have under pretence of decencie and order (and as it were to step out of the way, to bring the Papists in, to them,) maintained these their superstitions, but by wofull experience they have found a contrary effect; for instead of so doing, the Papists have caught the most of them, so that now they would rather be deprived of their Lives and Fortunes, then part with such Toyes.

Now in regard I would shew them the vanity of each of their* 1.250 errours, I will first begin with their opinion touching the sancti∣ty, and inherent holinesse which they attribute to that place which they call the Church, which indeed is not the Church, but meerly a Meeting-place for the Church. The true Church of Jesus Christ being a company of Men, or Women, or both, ac∣knowledging or worshipping the true God, (being gathered in∣to* 1.251 a Body, or Fellowship by the Word, and Baptisme) whom Christ doth regenerate and sanctifie here with his Spirit, and purposeth afterward to glorifie in his heavenly Kingdome.

SECT. 3.

ANd as they are mistaken in the Church, so are they also in* 1.252 the sanctity, and holinesse which they attribute to that place (which they so terme;) for though before Christs comming in the flesh, the Lord had chosen one speciall place where he would have Sacrifices offered unto him, and not in any place be∣side, and so was priviledged with a legall kinde of Sanctity more then others; yet now since Christ hath every where opened Hea∣ven to the prayers of the faithful, (as appeareth by his owne words, Mat. 18. 20. Wheresoever two or three are gathered toge∣ther in my name, I am in the midst of them, that distinction hold∣eth not. And for further proofe of which, we have a further evidence from Christ and his Apostles, who neglected no oppor∣tunity to gaine Soules to God, witnesse our Saviours preaching on the top of an Hill, Matth. 5. 1. out of a Ship, Mark 4. 1, 2. Paul in an upper Chamber, Act. 20. 8. and by a river side, Acts 16. 13. Peter in Cornelius house, Act. 10. 27. and in Solomons▪ Porch, Act. 3. 11, 12. Philip in the Ennuchs Chariot, Act. 8. 31, 32. yea, the Apostles went from house to house, Act. 20. 20. that distinction of holinesse doth not therefore remaine in pla∣ces, nay even Bethel it selfe did not retaine an inherent holi∣nesse; for we read, that after that Jeroboham had defiled it by Idolatry, it was no more Bethell, the house of God, but Beth∣aven, the house of iniquity, Hosea 19: 5. Againe, the Apostle willeth men every where to lift up holy hands, 1 Tim. 1. 8.

Obj. The Lord willeth Moses, to put off his shooes from off his feet, in regard that thē place whereon he stood was holy ground.

Ans. It was holy for the present, in regard of the apparision* 1.253 and presence of God; but this was no inherent holinesse anexed continually unto the place, but when the cause of this holinesse ceased, (viz. the heavenly Vision and apparision) the effect also, (viz. the holinesse in the ground) was suspended. The Temple of the Jewes was likewise holy, and because of it Jerusalem was was called the holy City, so long as they continued in the true worship of God, but after they had Crucified the Lord of life, hoth the Temple, and City, as prophane was destroyed. And herein also appeared the errour of the former times, when such

bloody battels were fought for the recovering of the holy Land (as it was called) by the evill successe whereof it is evident; that Christians were too much addicted to the holinesse of the place, and therefore to attribute religion, or holinesse to such places, is absolute superstition.

SECT. 4.

NEither ought the glorious pompe of the Temple or Taberna∣cle* 1.254 to be imitated by us under the Gospel, and that for these reasons. 1. Because that was prescribed to the Hebrewes be∣cause of their infirmity, and to win them from the glorious pompe and vanity of the Heathen. 2. Most of them things had their proper use in the Temple, which being now abolished, there is no further use to be made of them. 3. Neither was they sim∣ply necessary for Gods Service, for if they had he would not have suffered them to have been carried into captivity. 4. They had a direct command from God to make that Tabernacle in that glorious manner, but no such charge is given to us under the Gospel, our bodies (as the Apostle saith) being the temple of the Holy Ghost, 1 Cor. 6. 19.

Again, as they erre in their judgements concerning the place which they terme the Church, as also concerning the sanctity and holinesse which they attribute unto it; as also in the ado∣ring,* 1.255 and beautifying of it; so doe they also erre exceedingly concerning the Book (which they so Idolize) termed the Com∣mon Prayer Booke, and the rediculous ceremonies therein con∣tained; against which Book I thus argue.

That which is taken out of the Masse-Booke of the Pope, who is an Idolater, is the Liturgy, as is most evident; which being Popery in Latine, doubtlesse is the same in English. Again, eve∣ry thing that is necessary to salvation is commanded in holy Scripture, as our Saviour affirmeth, Joh. 5. 39. but set Prayer is not commanded in holy Scripture, ergo not a thing necessary to Salvation. Again, no part of Gods Worship ought to be imposed by mans authority, but such is the Liturgy, ergo.

CHAP. IX. The ninth Chapter treateth of Prayer.

SECT. 1.

Objection. THe Lords Prayer is o set forme of Prayer, there∣fore* 1.256 a set forme of prayer is lawfull?

Ans. The Lord is only to be worshipped in Spirit, and in Truth, and as concerning the Lords Prayer, it is only a forme to make our Prayers by, Mat. 6. 9. Again, all the circumstan∣ces in both the Evangelists, as Luk. 11. 1. 4. doth lead us thus to understand it, as namely, that Christ there sheweth the right manner how to use Prayer, as he doth for the right use of almes, and fasting, and to avoyd ambition, hypocrisie, babling, and the like; as also that we should come to God in prayer, as children doe unto their Parents, asking Bread, Fish, an Egge, or the like; that is, making our requests unto God according to our particu∣lar wants and necessities.

Again, no man can be so wilfull to doubt, that Christ did not unfold the meaning of this Prayer to his Apostles, and that they did truly understand his meaning therein, and did also carefully observe his commands; yet did they never binde themselves to these words, but prayed still as they had severall occasions accor∣ding to these rules, Act. 1. 24, 25. & 4. 24. Mat. 14. 30. 2 Cor. 12. 8. Eph. 3. 14. Phil. 1. 4. 10. 11. Rev. 12. 20.

Neither when they wrote unto others concerning Prayer, did ever teach them to say the Lords Prayer, which certainly they would have done if they had so taken the will, and appointment of Jesus Christ to have been; but it is evident that they taught them in their necessities and occasions, to shew their requests to God in all manner of Prayer and supplication in the Spirit, with giving of thankes, watching thereunto with all perseverance, being the will of God in Christ Jesus; as also it doth evidently appeare

by these Scriptures, 1 Tim. 5. 17, 18. Phil. 4. 6. Eph. 6. 18. Rom. 15. 30, 31, 32. 2 Thes. 3. 1, 2. 1 Tim. 2. 1, 2, 3. Jam. 1. 5, 6. & 5. 23. 1 Pet. 4. 7. 30. 1 Joh. 5. 14, 15. Jud. ver. 20.

SECT. 2.

AGain, if Christ have commanded us to use these words, in number, and order, then all such doc sinne as pray at any time, and doth not use these very words, and no other; for Christ saith, When ye pray, say, Our Father, Luk. 11. 2. which words (when ye pray) sheweth, that this Commandement is to be observed at all times; and if so, then the Apostles sinned, which prayed, and used not these words, as I have formerly in∣stanced. Again, by these words (say ye, &c.) being pressed ac∣cording to the letter, might seeme to exclude all prayer in the Spirit alone, that is, without words, or distinct voyce, which is lawfull, and oftentimes used by the people of God, as we may read, Exo. 14. 25. Neh. 2. 4. 1 Sam. 1. 13. Rom. 8. 26, 27.

Again, the heads of that prayer is generall, so that no man can apply them aright without some speciall relation or application to his or their particular estate, and condition; Christ therefore prescribed that forme of prayer, that it should be a rule, and patterne to make our prayers and supplications by, and hath not commanded to use, or promiseth to accept of such Prayers, as are framed by mans invention, but only such as proceed from the Spirit.

Now in regard the Booke of Common Prayer hath been the* 1.257 chiefe cause of the difference, betwixt them who terme them∣selves Protestants, or rather Prelatticants and us, who terme our selves Christians, I am the more induced to treat of it at large, hoping that the Lord wil so eluminate their understanding, that they wil duly, and seriously consider of their opinions, and re∣nounce their errours, which the Lord in mercy grant.

SECT. 3.

IN the first place I wil shew them what Prayer is; the holy* 1.258 men of God doe define Prayer to be the interpreter of the minde, Non vox sed votum, (as one saith) the wings wherewith our Soules doe fly to heaven, as swife as Cannot Shot out of a

Camon; the Key of the Gates of heaven, that which either early, or late, findeth admittance; that which forceth an audi∣ence, and unlocketh the ••ares of God himselfe. It is also defined to be a calling upon God by celestiall cogitations, of which there be* 1.259 two sorts; 1. Mentall, or that which is not uttered by the tongue, but by the minde, and this sort of Prayer is called ejacula∣tory prayer, by which the people of God dart up their requests, through silence of speech; the second sort is vocall, or that which is expressed by speech, or words.

For the first of these we have many examples in Scripture, as in* 1.260 Moses, Exo. 14. 15. where the Lord saith unto him, Why cryest thou unto me, &c. whereas Moses is not said to utter any voyce, but sighed unto God, and cryed in his heart; whereupon one saith, Egit vocis silentia, ut corde clamarit; he in the silence of his voyce so wrought, that he cryed in his heart. We have ano∣ther example in Hannah, 1 Sam. 1. 13. in these words; Now Hannah she spake in her heart, only her lips moved, but her voyce was not heard. We have also another example in Jehoshaphat, who when he was compassed with the Assyrians, is said to cry out unto the•• Lord, which probably was not vocally, but men∣tally, 2 Cor. 18. 31. so that the lifting up of the voyce is not the most necessary part of Prayer, but the sorrow, and contrition of the heart, and therefore the Lord saith by his Prophets, Before they call I will answer to their secret requests, and enward grie∣vances of their heart. And this is most probable, for God being a Spirit, wil especially be invocated by the spirituall part of man, Joh. 4. 24. and contrariwise abhorreth those that come neare unto him with their lips, their hearts being farre from him, Mat. 15. 7, 8. now with such as have the Spirit of God, this sort of Prayer is much used, for by it we may pray upon all oc∣casions, unknown unto the world, by lifting up pure hearts unto the Lord, in reference to which commeth this saying, Pii ••rat tassatie, good men pray in silence.

SECT. 4.

THe other manner of Prayer is vocall, that is, when the* 1.261 tongue expresseth, and uttereth the desires of the heart; ei∣ther of which being produced from a true, and a lively faith in

Christ, is so prevalent with God, that they procure our wished desires, so farre as the Lord knoweth it needfull for us, accor∣ding to the promise of our Saviour, Aske and ye shall receive; as also the Lord by the Prophet, Call upon me in the time of trouble, and I will heare thee.

Now as there be two sorts of Prayer, viz. a Naturall man, and* 1.262 a Spirituall man, of which two sorts of people the world doth consist, and they are utterly opposite the one to the other, as light and darknesse, Heaven and Hell, Christ and Beliall. As for the Naturall man, in regard he would not absolutely declare himselfe to be an Athiest, (in respect he seeth so many in the world that doe acknowledge that there is a God) therefore for fashion sake, he wil also have a way, and rule to worship God by, which shall suite with his condition; and to this purpose he doth furnish himselfe with all materials, Cap a pea, as may con∣duce to his humour, viz. He wil have a Church, but they shall consist of his owne fraternity, who shall scorne the very name of a Saint, ye hate him more then a Devil.

2. They wil have a place to meet in, as others, but it must be* 1.263 decked, adorned, and beautified, with whatsoever seemeth de∣lectable, and pleasant to the sence, for being sensuall themselves, and having no other understanding, therefore they place their delight meerly in sensuall things, as the Apostle testifieth at large, Rom. 8. 5. so that if they preach, or heare a Sermond, it must be if possible the quintesence of Eloquence. If they pray, it must be in a studied set speech, in choyce Oratory, their Priests being attired like Havest Dames, &c. and thus in all their wor∣ship doe they expresse themselves to be carnall-minded men, and such as the Apostle declareth to be at enmity with God; which doth fully appeare by their Serpentine like hate to all such as goe about to disswade them from their folly and madnesse; and this they doe in regard they would seeme somewhat religious, & can∣not perform it in another way, it being contrary to their game.

SECT. 5.

Obj. VVHy doe you endeavour to reclaime them if you can have no other?

Ans. They can doe no other during the time they are in their

carnall condition, but I hope the Lord hath many amongst them* 1.264 who belong unto him (albeit under that vaile of ignorance) whom my desire is to disswade from their errours; for other∣wise I am confident that it is no more possible for a Camell to passe through the eye of a Needle, or to make Hell, Heaven, then to reclaime the other, whose desperate resolutions are so appa∣rently manifest.

Now contrary to this Naturall man, there is a Spirituall man,* 1.265 who is of a quite contrary minde, and opinion, for whereas the carnall mans judgement is, that Prayer although invented by another, if but read over by them, or any other, is sufficient for the Service of God (as indeed it is to that God they worship) the Spirituall man he is of another judgement, for he saith, that true prayer is that which is dictated to the minde, by the Holy Ghost, and so maketh prayer the voyce of Gods owne Spirit, which ariseth from the regenerate part within us, being quick∣ned, and inlarged to pray, from the immediate help of the Holy Ghost, and such prayers (say they) are only acceptable to God, and no other.

Now to know whether of these opinions retaineth the truth, it* 1.266 is requisite to have them to the touch-stone of truth, viz. the Word of God, which is able to convince all errours, and to make them appeare in their naturall colours; to which purpose the Apostle Paul is very pertinent in his Epistles, as in Rom. 8. 26. where he speaking of the act of Prayer, (or ••ather the Spirit of God in him,) saith, That the Spirit helpeth our infirmities, and that we know not what to pray for as we ought, but that the Spirit it selfe maketh intercession for us with sighes, and groan••s which are unutterable; which he doth also thus further illustrate in the 27 ver. viz. And he that searcheth the heart knoweth the minde of the Spirit▪ because he maketh intercession for the Saints, according to the will of God.

SECT. 6.

FRom whence I thus argue: If the intercession of the Saints (who are predestinated to salvation) be not availeable with∣out the direction and guidance of the Spirit of God, as it is evi∣dent they are not. Instance in holy David, who saith, If I re∣gard

wickednesse in my heart, God will not heare my prayer) what will become of the other, and what better testimony can we have to decide the controversie, then when the Holy Ghost him∣selfe confirmes the point as a witnesse to his owne act; their au∣daciousnesse* 1.267 and stupidity is therefore to be admired, who thinke that Prayer and Preaching can availe, although the Spirit of God doe not Co-opperate with it; for the Holy Ghost tel∣eth us plainly, that we know not what to aske without his di∣rection; now what direction from the Spirit of God can be ima∣gined in that prayer, which is formerly composed by another party, then he who readeth or prayeth it; or what benefit can be expected from that prayer where the tongue expresseth that, which was not formerly conceived in the minde to aske; well may they therefore be compared to Steevens uncircumcised Jewes, in that they still resist, and flatly deny the motions of the Spirit of God in the act of prayer.

Again, the Children of God have sundry occasions to pray un∣to God by reason of their manifold temptations, by the flesh, the world, and the Devill, which doe warre continually against the Spirit; now let any judicious man censure, whether a childe of God findeth greater comfort in expressing his misery, and un∣feigned repentance (being moved thereunto by the Spirit of him to whom he prayeth, rather then to expresse himselfe by such a prayer as is invented by another man. Again, what prayer can be more acceptable to God then when he is invocated by a penitent sinner, who is dictated what to aske by the Spirit of him to whom he prayeth; certainly then we ought rather to joyne our selves with the Spirit of God, rather then the spirits of men.

SECT. 7.

Obj. SVch as pray by the Spirit use Tautollogies, and vaine repe∣titions in their prayers.

Ans. God doth not give the measure of his Spirit to his Chil∣dren by equall proportions, but to some more, to some lesse, but to all some; yea such a some, that he that hath the least of it, hath so much as to make his prayer acceptable, though not so much prevalent with God, as them who have a greater measure of it.

Again, Gods wayes are not our wayes, he is not like an earthly

Prince, who is commonly petitioned, with a premeditated speech;* 1.268 neither is it eloquence of words, which worketh upon him, but the pious thoughts and desires of the heart, which the Lord be∣ing formerly acquainted withall, before they be expressed by the tongue, are even then accepted of him, which the Lord testifieth by his Prophet in these words; Before they call, I will answer, Isa. 65. 29. so that it is not so much the expression of the tongue, as of the heart which God accepteth, or floweth as pleasing unto him.

Again, let them peruse their Liturgy, and see if they can ex∣cuse* 1.269 it of Tautologies, when they repeat these Sentences, viz. Lord have mercy upon us, Christ have mercy upon us, Lord have mercy upon us; Christ heare us, O Christ heare us, Lord have mercy upon us, Christ have mercy upon us; with, Thou Lambe of God that takest away the sins of the world, three times repeated together; with, Good Lord deliver us; and, We beseech thee to beare us good Lord, very many times: repeating the Lords Prayer also many times at one Service. And yet to see those vaine bab∣lers, that will accuse others with that, which they are the most guilty of themselves; yea, what is their Pulpit Prayers but meere tautologies, the same the next Sabboth as was the former,* 1.270 and so for all their life long; yea let the occasion be what it will, Funerall or Feast, Plenty or Famine, Warres or Peace, or what occationals soever, God must either be pleased with their set forme, or he is like to have none at all; yea though there be ne∣ver a clause in their expressions, which tendeth to the present oc∣casion: whereas through the whole Booke of God, we neither read of any childe of God that prayed, but that his prayer did solely tend to his present occasion, as I have formerly proved when I spake of the Lords Prayer it selfe.

SECT. 8.

SO that if these vapouring Russians were tyed to pray in the same nature as doe the Children of God (whom they so villifie) certainly they could not be so rash in censuring as they are; when as some of them in mine owne hearing being to pray for a sick Party in their Pulpit Prayers, have had much adoe to bring it in, and much more to get into their set prayer againe; but hath been in very great danger of an non plus.

Again, the Apostle James saith, that the effectuall fervent prayer of a righteous man availeth much. From which expression we may gather, that true prayer must tend to effect the necessity of the Party praying. 2. That this prayer must also be full of servency, and zeale to have it effected, as the Prophet saith, I roared even for the disquietnesse of my soule. 3. That it must pro∣ceed from a righteous man, or else the other are in vaine; and this is evident by the Prophet Hosea, who speaking of such pray∣ers as are made by ungodly men, calleth them houlings, They cal∣led* 1.271 not upon me when they houled upon their beds. And the reason thereof is also rendred by the same Prophet (why such prayers are not accepted of the Lord) to be this, viz. that they assem••led themselves for corne and wine, and not for Spirituall blessings, Hosea 7. 14. so that carnall minded men pray only for carnall things, such as tend to their outward estate and condition, but not any wayes to the desire of Spirituals, that being the fur∣thest thought in them.

Obj. Doe you disallow the reading of good prayers, which have been made by godly men?

Ans. No, for by reading such prayers, our infirmities in pray∣ing* 1.272 may be strengthened, and our desires inlarged, there being many things in them which we have need to pray for; but not to present such prayers to God, by reading of them for our selves, but if in the act of prayer such expressions be presented to our mindes, by the Holy Ghost, doubtlesse they are so made our owne, and as acceptable to God as may be, but not otherwise; for as it would be counted a rediculous thing for a childe, who having an occasion to crave a courtesie of his Father, writeth his minde in a paper, and so readeth it to his Father, even so it is with him that commeth to pe••ition God, by reading a prayer for his owne particular, which another man hath formerly inv••••ted.

SECT. 9.

Obj. BƲt suppose he invent it himselfe, and so read it, is not that lawfull?* 1.273

Ans. It is more rediculous, then for a Son to read his desires to his Father, for his Father is ignorant of it before he heare it, or read it: But it is otherwise with God, for he accepteth of no

prayer but such as his owne Spirit dictateth, so that the very con∣cerving of a Pitition in the minde is the act of prayer, and that which is only acceptable to God, though not vocally expressed; as in Isa. 65. 24. Before they call, I will answer, &c. and whilst they are yet speaking, I will heare, with Dan 9. 23. At the beginning of thy supplication the commandement came forth; therefore as I said before, it is rediculous to think that God stands upon such curiosities, as set speech is, or printed papers read unto him, since he knoweth the minde of the Petitioner before he hath expressed himselfe; and I dare boldly affirme, that if a Christian can but from a contrite heart, say with the Publican, Lord have mercy upon me a sinner, it shall be better accepted with God, then to read the most learnedst Oration that ever was yet invented by man.

SECT. 10.

Obj. May not a wicked man make an extemporary prayer?

Ans. Though they can Hypocresse it, yet are not the children of God therefore to desist from that manner of expres∣sions, for it may as wel be argued, that because the Devil quo∣ted Scripture, that therefore none ought to doe the like to justi∣fie the truth.

By this then that hath been spoken, it doth fully appeare, that true prayer hath the spirit of prayer; and contrariwise, such prayers as are imposed by men (as are still in use, and ever wil be amongst carnall men) hath only the spirit of man, and not of God; for although they might be composed by such men, as 'tis* 1.274 likely had the Spirit of God, yet are they of no validity to a carnall man; and as for a Spirituall man, he hath no further need of them, then to read them (not as an imediate prayer, but as an help to him against he pray) and therefore a very right and sutable name is given to such sort of Prayers, by calling them, Common Prayers, as they doe that of the Liturgy, they being indeed common to all licentious fellowes, who are so accustomed unto them, as that their Priests can repeate them, although they are three quarters drunke, and yet think they pray gallantly.

Again, by these prayers the godly cannot be distinguished from the wicked, or reprobate, when as in truth the gift of prayer is a

maine cognizance to know a childe of God by, and by which they are stirred up to a greater fervency, zeale, and cheerfulnesse in praying, by perceiving the Holy Ghost to put such words into their mindes, as are sutable to their present necessity; but for the other sort of prayer, it cannot comfort at all, so then to conclude, the one doth so farre excell the other, as that it is a Prayer, and the other is not, as I have proved out of the Prophet Hosea▪ Chap. 7. 14.

SECT. 11.

ANd like to their Booke of Common Prayer are their Homi∣lies, seeing to preach, and to pray in the Church, are two* 1.275 speciall duties of the Ministers of Christ, who giveth his Servants gifts for the whole Ministry, and therefore as in Prayer, to be the mouth of the people unto God, so also in Preaching, to be the mouth of God unto the people, Ephe. 4. 8. 12. Act. 6. 4. and if any take upon them the calling of a Minister, and be not endowed with such gifts, there is no warrant in the Word of God to make use of them as Ministers of Jesus Christ; but if they be so endowed, there is no warrant to prescribe them stinted prayers, or Homilies, for in so doing they derogate from the honour, fruit, and benefit of Christs assention into Heaven, and from the care, love, and bounty that he hath continually shewed unto his Church Militant, to whom he gives gifts for the worke of the Ministry, as in Eph. 4. 8. 12. 13. 1 Cor. 12. 4, 5, 6. Mat. 28. 20. It also abridgeth the office of the Holy Ghost, which is only said to teach us to pray as we ought, and also keepeth out of the Church the gifts, and graces of God, quenching the Spirit in the Ministers and people, in the service of God, Rom. 8. 26, 27. Eph. 4. 8. & 6. 18. 1 Thes. 5. 19. Jud. ver. 20.

Now if these set formes had been appointed by Christ, then* 1.276 his Apostles had shewed themselves unfaithfull, or insufficient for the worke committed unto them, who never left such a presi∣dent or commandement to the Churches; neither can it be of faith in us, or pleasing to God, to worship him after another man∣ner then himselfe hath prescribed, as may appeare by these Scrip∣tures, Exo. 20. 4, 5, 6. & 30. 9. Psal. 141. 2. & 119. ver. 113. 118 Col. 2. 23. Rom. 14. 23. Heb. 11. 6. & 12. 28, 29.

This which hath been spoken, I hope wil be sufficient to dis∣swade every one (that hath the least measure of the grace of God) from the fond conceipt they have had of that Booke, titu∣led, The Booke of Common Prayer, which hitherto they adore with as much zeale, as the Ephesians did their Diana; and in that I would not only draw them from worshipping the Image, but also from her Shrines, and her Dimetriousses, who still with open mouth cry them up, (desiring rather to set the Com∣mon-wealth in another cumbustion, then that their craft should be dispised, and set at naught, it being the chiefe instrument of their subsistance, and livelihood) I shall therefore act the Town-Clarke, in perswading them to be patient, (in regard another up∣roare wil not end the controversie) and implead one another at Law, viz. by the Law of the Spirit (which is, the Word of God) who wil speedily give the right to whom it belongeth.

CHAP. X. The tenth Chapter, treateth of Priestly Garments, &c.

SECT. 1.

Object. ARe not particular Garments and Vestments to be used in Gods Service?

Ans. The Apostle tells us, Rom. 14. 17. That the* 1.277 Kingdome of God consisteth not in meats, and drinkes, viz. not in outward ostentation of apparell, or rather humane inventions, to delight the phantasies of men.

Obj. The Priests under the Law had their Garments appoin∣ted them?

Ans. That example now doth not binde the Ministers of the* 1.278 Gospel, because it was a legall observation, and these Priestly Garments were types of Christ; the Body then being come, the types and figures should cease, and to keep some of the legall Ce∣remonies, binde us to keep all; Ministers therefore ought not to

be discerned from the people, Pileo, sed pietate, by their Cap,* 1.279 Surplisse, and Tippit, but by their piety, and integrity of life and conversation, therefore such like Popish trinkets having no warrant in the Word, to be used under the Gospel, ought to be re∣jected of the Professors of Christ, and that further for these Reasons following:

1. Because the outward glory of the Vestment doth effect the* 1.280 eye of the beholder, and so hindereth the meditation. 2. In re∣gard no humane invention ought to be admitted into the Service, or worship of God. 3. In regard every Rite of the Church should edifie; but these humane inventions, and significations cannot edifie: And 4. Because they were brought into the Church by Antichrist, and therefore ought to be abandoned.

SECT. 2.

ANd as the Garments, so are the many and sundry Ministeri∣all actions, which being done without them, they esteeme as not done at all, putting a barre of silence before their mouthes that refuse to make use of them; as also the certaine fees which they claime as proper unto them, called, Surplisse∣fees, for which they have no more warrant from the Word of God then the rest, which is none at all; now by these and their other fine knick-knacks which they used in their Cathedrals (as they terme them) how neare they imitate the Leviticall Priest∣hood, let themselves judge, and how by so doing they rob God of his honour, deriving that unto themselves which was fulfilled in* 1.281 Christ, converting the substance of his glorious Priesthood into an earthly pompe; farre be it therefore from Gods people to enter∣taine or renew such fopperies in the Church of Christ, but ra∣ther subscribe to the Apostles simplicity, for the comlinesse of the Church doth not consist in Cerico & auro, sed edificatione, not in silke, and gold, but in edification. Seeing then that these Ce∣remonies doe not only offend the weake, but is also a meanes to advance Popery, let us therefore relinquish them, and those also that provoke us to use them.

Obj. Ought not dayes (dedicated to Saints) to be celebrated as holy?

Ans. Dayes wherein God hath permitted man to worke in,

may be imployed to that purpose, but the Lord hath given suffi∣cient* 1.282 liberty to worke for six dayes in the weeke, as in the fourth Commandement, ergo no day of the six ought to be observed to any other use, unlesse appointed by the Magistrate, or the Church, for Humilations and Thanks-givings, as was Hesters Fast, and the rest which we finde in the Scriptures, but in no wise to observe Popish Feastivals, in remembring of men, for the Lord is the Creator of time and dayes, and therefore he only ought to have the honour of them.

SECT. 3.

THe like may also be said concerning God-fathers, and God∣mothers,* 1.283 for which some pretend antient custome, begun by a Bishop in the dayes of Antonius Pius, who first ordai∣ned that such choyce witnesses should present children to the Congregation, in case their Parents were dead, or fled for perse∣cution; but all this is to no purpose, unlesse they can produce such a custome from Christ or his Apostles, which I am confident they cannot; for though we read of divers that were Baptised by the Apostles, yet that the Parties so Baptised had such Sureties, is not any where spoken of; and there is a good reason for it, for they admitted of none that stood in need of such like to promise for them, accepting only of such as members, who were able to expresse their owne faith and repentance, as I shall (in its due place) make appeare at large. And it is much to be admired, that learned knowing men should yet remaine so ignorant, or rather stupid in that particular of Baptisme, as either to admit of such subjects to it as are not capable of it, or for such people to pro∣mise that for the Infant, (viz. That it shall forsake the Devill, and all his workes, and constantly beleeve all Gods holy Lawes, and Commandements, and walke in the same all the dayes of its life;) which to performe (either for themselves or others) I appeale to the judgement of any rationall man, who knoweth what we are by nature; yea, when as they know not of what disposition the Childe will be of when it is of capacity. Again, if that promise and vow were kept by all such Covenanteers, (which must be or they are perjured,) then were there no need of Christ, to have fulfilled them for the Infants or themselves, which to conceive will surely make them blush for shame.

SECT. 4.

Obj. HOw comes it to passe that these learned men continue in such errours?

Ans. Our Saviour giveth a reason for the continuance of* 1.284 errours, viz. in not searching the Scriptures, and comparing their tenents with them; and this is the only reason of the errours of the times, for men look not so much upon the Scriptures, as up∣on them whom they terme Orthodoxall Divines; instance in this particular of Baptisme, it being an antient custome of many hun∣dred yeares continuance, and yet tollerated by the Orthodoxall men as aforesaid; therefore (without any further search of the radex, or first institution of it) they possitively conclude, that it must be so of necessity, although (in the truth of the assertion) it is no way agreeable to the will and appointment of Jesus Christ; and thus have the rude multitudes been deluded by their Ortho∣doxall men for many ages, who have purposely, and knowingly kept the people in this blinde obedience, for their owne particu∣lar advantage.

SECT. 5.

OF the like stampe is the signe of the Crosse which they use in* 1.285 Baptisme, being no more practised by the Apostles then the former, for if they had, without doubt they would have left some president for it in their writings, which is not in the least to be found as mentioned to any such purpose, as their Orthodoxall men very well know. Historians say, that this Ceremony of making* 1.286 Crosses tooke its rise in the Primative times upon this occasion, viz. The Pagans having the predominant power over Christians, did in derision of Christ (whom the Christians adored) erected Crosses, because he was hanged upon such an one; hereupon the Christians to shew themselves not ashamed of such a God, (as did not despise so ignominious a death for the love he had to his elect) did also make Crosses themselves, in signification that they wil∣lingly owned that God, whom the Pagans so much derided.

Now there being no such cause for the continuance of such Ceremonies, (viz. no people so shamelesly impudent) why should not the effect cease, viz. materiall Crosses; for otherwise it was

never used in Baptisme, untill the Idolatrous and Superstitious Papists brought it in as a Sacramentall and signifying signe, which being scandalous, and having no ground from the Word; as also never so used before amongst Christians, or at the least by Christs Apostles, as also abolished by all the reforming Churches, it ought not to be approved, or tollerated by us.

SECT. 6.

THeir confirmation, or laying on of hands is also of the same* 1.287 linage, for though the Apostles had power to give the Holy Ghost to whom they were directed so to doe, by a secret inspira∣tion of the same Spirit; it doth not follow, that the Mitered Bishops hath the like priviledge, or power, to grant the like strength of Spirituall grace in that manner, and that for these reasons:

1. Because they are usurpers of that Office, and calling which* 1.288 was conferred by Christ or his Apostles, and so cannot any way justly claime any such power and anthority as the Apostles had; which may appeare in that Christ did not commit the Govern∣ment of his Church to dumbe Priests, for whom he sent, he sent to preach, Luke 10. and not to make Crucifixes, and blesse Al∣tars, or to observe mens traditions; he meant not to play a Pa∣giant, that men should disguise themselves, by wearing Rochets, Copes, Surplices, &c. neither to preach his Gospel with windy eloquence, but in the celestiall power of the Spirit, as the Apo∣stle saith, 1 Cor. 2. 1. 4. but all these are done by these Prelates, ergo not fit instruments to preach the Gospel.

SECT. 7.

Obj. PAul saith, that he that desireth the office of a Bishop, desi∣reth a good worke.

Ans. The Apostle in that place doth not meane a Bishop in his* 1.289 Palfrey standing like an Image, but these words, Shepheard, Mi∣nister, Bishop, Elder, &c. are taken in holy Scripture for one and the same, witnesse the Apostle Peter, who termeth himselfe an Elder, 1 Pet. 5. 1. he meant therefore such as are called into the Church of God to teach the people, and to be a Watch-man over the Flock, to preach the Word in season, and out of season, and not to put forth their owne Phantasiès, and Dreames; that cal∣ling

is not an honour of idlenesse, but a Soule-saving service: and therefore to be a true Bishop is, to be a faithfull Pastor to his Flock.

And certainly this dignity and superiority which they usurpe,* 1.290 came to passe by some proud fellowes, having a degree in humane learning above the rest of their Function, and so took upon them that name of Bishop, changing the tongue of the Holy Ghost, for otherwise the same was a Priest, which was a Bishop, all execu∣ting the same office of Teaching, and exhorting, which Paul ap∣pointed for the Bishops; yea it is most apparant, that our Savi∣our gave no such power, or preheminence to his Apostles, as* 1.291 these usurpe one over another; but contrariwise forbiddeth them to desire it, Mat. 20. 26. It shall not be so amongst you. As also Mat. 23. 8. where he exhorteth them not to be called Rabbi, Rabbi, as was the Scribes and Pharisees, and that in regard he himselfe was their Doctor, and they all Brethren, and therefore ought not to Lord it one over another.

SECT. 2.

Obj. IF their calling be not from God whence 〈◊〉〈◊〉 it?

Ans. From the Devill, for they received it from the* 1.292 Pope, who is a Rebell to Christ, and hath received his Calling from the Devill, Rev. 17. 2. neither can these be said to be the Apostles Successors, in regard they have not taken the Word of God for their guide, but the traditions of Men, and devices of their owne braine, and the corrupt customes of their own Courts, all which Christ abhorreth, witnesse his sharp invectives against the Scribes and Pharisees for the like, Mat. 7. 8. as also in that he termes it a vaine worship, in regard he is only to be worship∣ped in Spirit and in truth.

Obj. They doe not deny the Word of God, they would only have those Ceremonies and Customes of decency (which hath been for a long time used in the Church) still to be continued.

Ans. To plead for Custome is dangerous, Christ telleth us, He* 1.293 is the way, the truth, and the life; he doth not say, He is the Custome; but he is the truth, for in processe of time an evill custome may grow strong, yea, to be kept for a Law; and yet it

is not therefore the truth; we ought then in matter of worship, to apply our selves to Christ the truth, and not to custome.

Again, that they are not called of God may appeare, in that* 1.294 they have combined together for themselves, and contrived for their owne sinister ends, and usurpation, though to the great dispersion, and division both in Church and State, moving, and fomenting of Warre, and afflicting of the people of God, not re∣specting any thing more then their owne glory, and sinister re∣spects, by which they have laboured to raise themselves to honour; as also in that they have not gone about to settle the Church in true order, and discipline, according to the Word of God, but in such a way as they thought best to conferre honour upon them∣selves, and those by respects at which they aimed, insnaring the people with Rites and Ceremonies devised for their owne profit; as also in that they have laboured to suppresse the Gospel, by silen∣sing of such as were farre better then themselves, by which meanes they have scattered the flock, and driven them away; witnesse New England.

SECT. 9.

Obj. ••Hey have silenced and punished none, but such as have gone about to bring in some new Heresie, which the Church of England hath not allowed of.

Ans. Let them take heed unto whom the thing seemeth new* 1.295 that in it selfe is old, it is not so much the novelty of the matter, as the truth that proveth what is Heresie; it is not the calling of an honest man knave or a roague that maketh him so; but as it is the custome for a scould to call an honest woman whore, to pre∣vent the other for calling of her so, (who justly deserved the ti∣tle) even so it is with such as call Heretick, Heretick, scandali∣zing others with their owne imperfections. It is not therefore the r••yling Rabshakeyes of the times that can make truth of lesse ver∣tue, and power in it selfe, for when they have spit their utmost venome, it wil at length prevaile, and shew it selfe in its full and perfect lustre, and beauty; it is not the seeming of a thing to be ••ew that makes it an Heresie, but whatsoever savoureth to oppose the truth, that's an Heresie, let the custome be never so old.

SECT. 10.

Obj. IS not Buriall a Ministeriall duty?

Ans. The Law of Moses forbad the Ministers thereof,* 1.296 to defile themselves with the dead; and we read not that the Priests did bury any: therefore to make this punctually their, office is against the Scriptures.

Obj. Ought not the dead to be buried in the Church, or Church∣yard?

Ans. Jacob carried not the body of Rachel whom he dearely* 1.297 loved (dying in the way to Mam••••, Gen. 35. 19) to Mamre, where Abraham and Sarah were bur••••••) but buried her in the very way. We see then that it mattereth not (in respect of the dead) where their bodies are laid; so that the superstition of the Papists, and their adherents are hereby reproved, for their trans∣porting of dead bodies from place to place, and coviting to be bu∣ried in one place more then another; for wheresoever the body is laid, we know that Christ wil finde it out in the Resurrection, for then even the Sea shall give up their dead, Rev. 20. 13.

Again, we read that it was the use of the Hebrewes to bury* 1.298 their dead without their Cities, as we may see, Luk. 7. 12. where our Saviour is said to meet the people at the Gate of the City of Naim, carrying a young man to be buried; as also in that Joseph had prepared a Sepulchre for himselfe in his Garden, in which he laid the Body of our Saviour, albeit they had Sinagogues, which had places to bury in, as our Steeple-houses have, and this custome of the Jewes was for a long time used amongst the Hea∣thens;* 1.299 the Papists were the first that buried their dead in Chur∣ches, and Church-yards, (as they call them) and that out of a superstitious conceit to be helped by the prayers of the living, which is without any ground of Scripture; for if they dye in the Lord, they rest from their labour, and their workes follow them; if otherwise, they are in place of torment, from whence there is no returne, where our prayers can doe them no good; but in regard the body being dead, it must be buried by some, and also have a place of buriall; it may as wel be buried by the Priest as the Sexton, who may also make the Grave in the Church-yard, as well as in the Field, or Garden.

And as to the expression used by their Priests (in the act of Buriall) is only a fransick custome of a brain-sick people, as may appeare to the most stupid of men, viz. that they commit the body of the deceased to the ground, &c. In sure and certaine hope of Resurrection unto eternall life through Jesus Christ, who shall change that vile body, and make it like unto his most glorious Body, according to the working by which he is able to subdue all things unto himselfe. Which words doe fully discover their redi∣culous solly, for can it be imagined that the most notorious wretch which ever breathed, (being so buried by them) shall have his resurrection unto eternall life, through our Lord Jesus Christ•• or that his body shall be changed, and made like unto Christs glorious Body, sappeale to any rationall man. What more Bedlam-like madnesse can be expressed, who if they were to have buried Judas, would use the same expressions. I shall for∣beare to aggravate their folly any further in this particular, see∣ing it is so notoriously palpable, as is also the rest of their Litur∣gy, as hath been proved.

SECT. 11.

Obj. WHether is Church Musick lawfull, yea or no?

Ans. Nothing ought to be done in divine Ser∣vice,* 1.300 but what tendeth to edification, but Musick doth not edifie the vulgar, or illiterate, having no computent un∣derstanding in Musicall proportions, without which a man cannot judge thereof; for as the Apostle saith, such knoweth not what is piped, or harped. Church Musick therefore may fitly be compa∣red to a Sermond in Greek, or Latine, which to them that under∣stand the Languages, doe as much edifie as if they were delive∣red in English, to an English-man, howbe••t if there be any a∣mongst that Audience, who doth not understand such Language, it is (as the Apostle saith) a Barbarian Language to them, for* 1.301 they are nothing edified by such Sermons; so likewise to such 〈◊〉〈◊〉 doe understand Musicall proportions, it doth exillerate the Spirits, and setteth an edge upon their zeale, (if rightly applyed) but to such as are amongst them, and doth n•••• understand them, it is only a cause of admiration, but tendeth nothing to edification in either, and therefore to be abolished; for if things tending to

edification be only to be used in the Church, then such things as doe not edifie are to be rejected.

SECT. 3.

Obj. BEcause Church Musick, and eloquent Sermons cannot be understood of the whole Congregation, or Church, ought they not therefore to be used?

Ans. That manner of teaching ought to be used in the Church* 1.302 of Christ, as that every of his members may receive edifica∣tion, and not only some part of them, in regard the Sovle of the most contemptablest member thereof (in respect of outward condition) may be as precious in the eyes of God as he that is the chiefest in esteeme (for wealth or honour) and this doubt∣lesse was the cause why the Apostle Paul (though he could have expressed himselfe in as eloquent termes as most men) did rather make choyce of plainesse of speech, as we may read, 1 Cor. 2 chap. where he giveth his reasons for so doing.

Again, it is a farre more surer way, then to preach in a lofty* 1.303 stile, for to preach so (as that they may be understood of the sim∣ple and illiterate) they may be confident that they are under∣stood of the Learned; but to preach in an eligant phrase of speech, they may be sure that they are not understood of the unlear∣ned, to whom they are chiefly sent to preach, for the Apostle saith, Not many wise after the flesh, not many mighty, not many noble are called, but God hath made choyce of the poore of the* 1.304 world, &c. 1 Cor. 1. 17. 18. 27, 28, 29. &c. As also in the Para∣ble of the Marriage Supper. And the Apostle doth further ac∣quaint us, that such wisedome of words is foolishnesse with God, and therefore ought not to be used in his Service; yea, he admonish∣eth the Ministers of Christ, that they would not imitate the elo∣quent Oratours of the world, least (saith he) by so doing ye make the crosse of Christ of none effect, 1 Cor. 1. 27. so that Musick, and* 1.305 Rethoricall Sermons, are very dangerous in the Church of Christ; for the mindes of men being prone to delights, (especially such as are in their carnall condition) may by such meanes have their externall sences so rapt with the melodious harmony of the Con∣sort, and pleasing Language, as may very easily draw their thoughts from the object aymed at in the service, most men rather

desiring to exercise their voyces, with ravishing Devisions, then their hearts with humble contritions.

Obj. What thinke you of singing of Psalmes?

Ans. Singing is a thing commanded by the Apostle James, Chap. 5. 13. and hath been practised in all ages, as before the Law; instance in Moses, Exod. 15. Chap. under the Law, in∣stance in Deborah and Barack, Judg. 5. Chap. as also under the Gospel, instance in Paul and Silas, Act. 16. 25. and therefore cannot be unlawfull now (so it be done with understanding) whether it be in Psalmes, Himes, and spirituall Songs, viz. the Psalmes of David, or what other spirituall ditty which shall be invented by the Saints, so it be sutable to that occasion of re∣joycing.

SECT. 13.

Obj. VVHether is Marriage a Ministeriall duty, yea or no?* 1.306

Ans. Some (as the Papists) doe esteeme it as Sa∣crament, others as an Oath, or Vow, made in Gods presence; to the first of these, who affirme that Marriage was consecrated, to signifie the Mistery betwixt Christ and his Church, this answer is given, viz. That which was before the Mistery, could not be* 1.307 consecrated to signifie the Mistery, but Marriage was before the Mistery of that Ʋnion, betwixt Christ, and his Church, and therefore could not be consecrated to shew the Mistery, or sig∣nifie it; at the most it doth but parabolically signifie that Miste∣ry, and we can no more imagine it, to be consecrated to that pur∣pose, then that every Vine with the branches, and head with the members are so consecrated, for they are also in like manner so re∣sembled by Christ, Joh. 15. 5. 1 Cor. 6. 15.

To the second, that it is an Oath, or Vow made in Gods pre∣sence,* 1.308 it is answered; that an Oath may be tendered before a Civill Magistrate, and therefore in that respect it is but a civill action.

SECT. 14.

Obj. PRayer may be repeated before a Civill Magistrate, is it therefore Civill?

Ans. The Civill Magistrate hath not jurisdiction in prayer, as

he hath of an Oath; and Matrimony is of two sorts, either in∣coatum,* 1.309 which is only initiate, and begun by the Espousals and contract only; or it is present and consumate when it is accom∣plished and performed.

1 Concerning the Contract, or Espousals, which is the affian∣cing and betroathing of the man and the woman each to other, by their owne voluntary and full consent, with the liking and appro∣bation of their friends, and there are two sorts of contracts; 1. Some contracts are conditionall, and de futuro of the time to come, as if the man make his promise that he will marry a woman if her friends consent, or if he may have a computent dowry with her, these espousals being only a promise of marriage for the time to come, doe not binde the parties any other wayes, but that they may shew their levity in not performing the promise made, and are not to be forced by any such promise of marriage to accomplish the same.

2 The other Espousals is de presenti, pronounced of the time present, viz. as if one should say, Ego te mihi despondeo uxorem, I take thee to my wife, this contract is actuall, and effectuall, and cannot be dissolved, being lawfully made, for that which God hath joyned together, let no man put asunder, Mat. 19. 6. and they which are thus contracted, are man, and wife before God. And therefore Jacob calleth Rachel (being only espoused) his wife, Gen. 29. 21. and the Angel calleth Mary espoused to Joseph his wife, Mat. 1. 20. and hereof it was that by Moses Law, he that defloured a maid, espoused to another man, was to be stoned to death, Deut. 22. 23.

SECT. 15.

ANd as concerning the celebration, we neither read, either in* 1.310 the Old or New Testament, that ever any Priest of the Law, or Minister of the Gospel in the Old or new Testament that did joyne any man or woman together in Matrimony, but it is manifest that after such a contract made, that the Father of the woman so betrothed might give her himselfe unto the man; instance in La∣ba••, who gave Leah unto Jacob in the evening instead of Rachel, Gen. 29. 23. as also Rachel, ver. 29. and the circumstances of La∣bans so giving his Daughters to Jacob, doth argue no great Cere∣monies

in the act of Marriage; yea it doth clearly appear by the passage betwixt Boas and Ruth, that after the parties were agreed the very acknowledging of it before witnesse was sufficient, Ruth, 4. 10, 11. And I cannot conceive why any greater testimony or ceremonies should be required in Marriage now, more then was by them performed, they being man and wife (before God) by their contract, the other being only to testifie the same unto the world, and therefore in such civill actions it was the custome of the Israelites to take off their shooes at the confirmation of such contracts, as I have instanced in Boas, who is said to take Ruth to wife before the Magistrates of the City, by using these words, viz. Ye are witnesses this day that I have taken Ruth the Moabite,* 1.311 the wife of Naomi, to be my wife, &c, So it being the custome of our Country to use a ring in the like act, it ought not to be with∣stood by any, so it be done in that manner as Boas did, viz. before the Magistrate, or in the presence of the Church or Congregati∣on; yea to use the same expressions which is also accustomed to be used by such parties, viz. With this Ring I thee wed, &c. but that the Priest should claime it as a thing meerly peculiar to his office, and that a certain stipent is absolutely due unto him for the Marriage, or that the office is peculiarly proper unto their functi∣on is rediculous, there being no president for it in the Word.

SECT. 16.

Obj. VVHat thinke you of the Purification, or Church∣ing of Women?

Ans. Purification is a Jewish Ceremony, and* 1.312 therefore ought to be abrogated, the Judisme of it appeareth, in that the Woman so to be purified, must be co∣vered with a Vaile, which is a rag of Superstition.

Obj. What thinke you of the Vaile which Rebecca put on in the presence of Isaac?

Ans. It was a modell of her modesty, but what is that to the Vaile of the Church?

Obj. The Vaile is required by the Apostle in the Congregation, 1 Cor. 11. 10.

Ans. That Vaile was imposed upon all women, and not upon them alone which came to be Churched; again, the Judisme

thereof appeareth, in the offering imposed upon women, as being pretended to be due to the Minister, as Wages, or Stipent, which terme offering doth fully discover their Jewish heart, and by the same rule they may demand a pair of Turtle Doves, or two young Pidgions, (to boyl with a peice of Bacon) for every male Childe that openeth the Matrix, or Wombe of conception; but that their other gratuity of—and a good dinner they take to be better.

And truly these Ceremonies which these Popish Priests have* 1.313 used, and yet desire to use, doth fully discover them to be Priests of the Law, and not of the Gospel; witnesse their pomp in Appa∣rell, their coveting of Tythes, or using of any Ceremonies which wil advantage them a penny; witnesse their Surplisse, or rather Surplusse-sees, their Harth-penny, and Garth-penny, and for every Communicant two pence.

SECT. 17.

Obj. So that we agree in the substance, it mattereth not though we differ in circumstances.

Ans. I suppose you will not account him wise that will agree touching the meat, and yet will quarrell for the bone.

Obj. Wherefore then is the quarrell begun in relation to the bone?

Ans. Our Saviour condemneth such men, as love darknesse* 1.314 r••••••••r then light, viz. such as will rather maintaine an errour of t••••••••een hundred yeares standing, then a truth of sixteen hun∣dred and odde yeares continuance, and that because of some pro∣fit redounding to them by such meanes; now in that the bone, viz. matter of Ceremony ought not to make a difference amongst Christians, let all of capacity judge who is most in fault, seeing they are termed (by them that desire them) but as things in∣different, which being so in their owne esteeme, why should they not rather relinquish them then indeavour to uphold them by force of Armes, especially when they appeare so repugnant to the will and appointment of Jesus Christ, and all the reforming Churches of the times, yea not only to retaine them, for their owne use and service, but also in a compulsive way, to force such things upon those who know them to be rediculous, and of no concernment in the Church of Christ; yea let their owne Con∣sciences

judge, whether in this they seeme to be what they pre∣tend, viz. such as hold them as things indifferent, and not as necessary to Salvation; when they yet endeavour, with might and maine, yea though with losse of lives and estates to up∣hold them.

Obj. Why may they not be vindicated as things indifferent, by them that esteeme them so, as confronted, by such as doe not allow of them?

Ans. Because we are not to reject light being offered, and seeing the Lord is resolved to subdue Antichrist in every par∣ticular, and would have us come utterly out of Babilon, why should we desire to maintaine any thing, that is contrary or re∣pugnant, to the will of Christ in his designe, but (being Christi∣ans) rather endeavour to help on the work, then any wayes to retard or oppose it; As also seeing it is the thing which the Pope hath so long gaped after, as a meanes to allure us to their pom∣peous and vaine-glorious worship (adorning themselves with the gorgious Robes of Aaron, and tearing in peeces the seam∣lesse Coat of Christ) why should we adhere with them in the least particular, but rather utterly renounce them, and labour to suppresse them, in our selves and others; which the Lord give us hearts to accomplish.

The third part of Romes ruine by White-Hall, &c.

Wherein is contained the Confutation of Presbitery, &c.

HAving discovered the first and second degree of Popery, I shall now enter upon the third, in which encounter I shal charge them of the Presbiterian judgement, who are so forward in con∣demning* 1.315 all but themselves, for Schismaticks, Hereticks, and viola∣ters of the Covenant; and for the better progresse herein, I shall present the chiefe heads of the Covenant (touching Religion) from which Magazine, I hope to furnish my selfe with Armes, and Am∣munition, not doubting to foyle them, at, and with, their owne Weapons.

CHAP. I. Treateth of the Covenant, &c.

SECT. 1.

THe heads of the Covenant in reference to Reli∣gion* 1.316 are these:

1. That we shall sincerely, really, and con∣stantly indeavour the reformation in Religion, in Doctrine, Worship, Discipline, and Govern∣ment, according to the Word of God, &c.

2. Without respect of Persons, to endeavour the extirpation of Popery, &c. Superstition, Heresie, and Schismes, &c. and

whatsoever shall be found contrary to sound Doctrine, &c.

From which I inferre; that who so doth not sincerely, really,* 1.317 and constantly endeavour these things above mentioned, are guilty of the breach of Covenant.

But that the Presbiterians are guilty of all, or most of these, and so consequently violaters of the Covenant, will appeare, and that most evidently, in these respects, viz.

1. In the matter, or subject which they compose their Church of.

2. In the Pastors whom they make use of, or set apart for Teachers of their Church.

3. In the meanes they use to uphold, or supply their Church with Members.

4. In their manner of governing of it.

And first of the first, touching the quality, or condition of the people whom they compose their Church of, and that is, all the peo∣ple of the Nation, consisting of men, women, and children.

Now that a Church so modelled, is contrary to the precepts of* 1.318 Christ, and the examples of the Apostles, is sufficiently proved by Mr. Saltmarsh, (in his answers to Mr. Lees of the Synod) in his Booke titled, The smoake in the Temple, unto which I refer you; and yet not to leave it without some convincement, I thus argue against their Agents in so doing.

They who wilfully admit of the professed enemies to Christ, as Members of his Church, are peremptory confronters of Christ, and his Church, and so consequently violaters of the Covenant.

But the Synodian Presbiterians doe freely permit, yea rather compell the damme Cavaliers of this Nation, to be members of the Church of Christ, as also their children; Ergo the aforesaid Priests are wilfull and peremptory opposers of Christ and his Church, and so consequently violaters of the Covenant.

SECT. 2.

YEa I appeale to any rationall man, whether all the people of* 1.319 this Nation be fit materials at the instant, to be admitted Members of the Church of Christ, (which according to the A∣postles expressions, were, or at the least seemed to be, beloved of God, sanctified in Christ Jesus, and called to be Saints) or whe∣ther their Church may not rather be termed a Gallimanfrey,

Medley, or Hodgepodge of all manner of opinions together, (as of him that sweareth, as him that trembleth at an Oath, and so con∣sequently of all manner of vice and vertue) then properly be termed a true gathered Church, for to gather a people out of a people, doth intimate that some are to be left out, as not fit for admission; therefore I admire their presumption, that dare ad∣mit the apparent sinagogue of Satan for the Temple and Church of Christ; For what communion hath light with darknesse, or Christ with Antichrist, so that either must they maintaine that there is no Antichristians in the Nation, either of Clergy, or Layety, or else confesse that they allow of such to be made Mem∣bers, for they have hitherto laboured, and doth yet labour to compell all such, Subjects to their Government, and why under their Government, as if not Members of their Church.

Now, it is very apparent that Christ and his Apostles did ever* 1.320 make a distinction of the true Church, from the men of the world, as in Mat. 18. 17. Tell it to the Church, &c. which was not to the Scribes, Pharisees, Saduces, or Herodians, or to the worshippers of the Calves in Dan, and Bethel, though all of Israel, for the Disciples of Christ (to whom he there spake) was no Members of such Societies, and therefore not to make their ap∣peales to them, in point of difference amongst themselves; it must needs follow then that the Church there spoken of by Christ, was an Assembly of his Disciples and followers, as may clearly be collected from his after expressions to the aforesaid Disciples, in the 19. and 20. verses of that chapter.

SECT. 3.

AGain, for the further confirmation hereof it is evident, that the Apostle Paul in all his Epistles, whether he writ to Ci∣ties, or Countries, did ever make a distinction, betwixt them whom he had gathered into Church-fellowship, (through the opperation of the Spirit of God) by his preaching (and his fel∣low Apostles) and them who were not of that Brother-hood; instance in his Epistle to the Romans, viz. To all that be in Rome, beloved of God, called to be Saints, &c. these are they in Rome which he writeth unto, and no other; it was only them whom he acknowledgeth to be the called of Jesus Christ, it was for

their peculiar faith (which was spoken throughout the world) that he giveth thankes unto God for, chap. 1. ver. 7. It was only them in Rome which he would make mention of in his prayers. As also to the Church of God which is at Corinth, To them that are sanctified in Jesus Christ, and called to be Saints. It is to them only in Corinth, which he so saluteth, 1 Cor. 1. 2. As also Ephe. 1. 2. Phil. 1. 2. Col. 1. 2. in all which places he doth distinguish them by some speciall marke, from the rest who lived in such places, and were not such like, as to whom he wrot his Epistles.

Now seeing that there was such a distinction betwixt the Scribes, Pharisees, Saduces, and the Church of Christ, consisting of his Apostles, and Disciples, why ought not the Pharisees, and Saduces of this Nation, to be admitted as Members of the Church of Christ, which is now to be extracted out of the world, and Antichristianisme, as it was then out of Judisme, and Hea∣thenisme.

SECT. 4.

Obj. WHo are those whom you terme the Pharisees, and Sa∣duces of this Nation?

Ans. The Presbiterians, and Cavaliers of this Nation.

Obj. Wherein doth the Presbiterians resemble the Pharisees?

Ans. In three particulars, viz.* 1.321

1. In that it is reported of them Pharisees, that they maintai∣ned, that the promise made to Abraham, recited by Jacob, and often repeated by the Prophets (concerning the promised Me∣siah) was spoken only of a Politicall Kingdome, and that the Mesiah should come like another Alexander the Great, to rule the whole Empire of the world, the people being subject un∣to him.

And in this particular, let all that have a discerning eye in the promise of Christ, touching the renovation of his Church out of Antichristianisme, viz. concerning that Spirituall comfort be∣twixt the seven-headed Beast and the Dragon, against the Lambe, and the Saints (where the conquest is to be effected by the Sword which proceedeth out of the mouth of the Lambe Christ Jesus, Rev. 19. 21. viz. by the power of the Word) judge, how neare these Presbiterians are in judgement with them Pharisees,

in that they think the victory (there spoken of) which is now to be effected, viz. the subduing of Antichristianisme, and re∣novating the Church of Christ, shall be accomplished by a Politi∣call Government, and power of the civill Magistrate, which they chiefly make use of to that purpose; witnesse the severall Votes and Orders, which they procured from the two Houses of Par∣liament to bring men into a Spirituall obedience, by their tempo∣rall power, which is to no more purpose then to wash a Moore, to make him white, and as much rediculous, as I shall hereafter make appeare.

2. As the Pharisees thought it much better to give somewhat to the Temple, then to releeve and nourish their owne poore Pa∣rents, Mat. 15. 6, 7. so in like manner doe the Presbiterian Clergy, for so as their Parishioners pay them their Tythes, (or Church dues, as they call them) they matter not whether they have another penny to buy their Children bread or no; certainly if their intents was to suppresse Prelacy, that themselves might reigne in their stead, they have not as yet failed in their designe.

3. It is manifest, that the Scribes and Pharisees was ignorant of the truth it selfe, albeit, it were amongst them; as also instead of the true interpretation of the Scriptures (being carnally min∣ded) they corrupted them by their false glosses, adding many tradissions of their owne forging; and in this respect they are one and the same with the Pharisees, which to make appeare more at large, wil be an occasion to treat upon the second branch, concerning their manner of composing their Church.

SECT. 5.

BEfore you enter upon this particular, first shew me wherein the Cavaliers are like unto them of the Sect of the Saduces?

Ans. It is reported that the Saduces retained the name of* 1.322 God, mearly for feare, least it might appeare that they should dissipate the policy which was singularly manifested by the bond of Religion, yet notwithstanding they endeavoured to efface out of mens mindes, and understandings, the invocation, and true feare of God, and that men should revive no more after death, neither that any other Judgement was to be expected, wherein the just was to be discerned from the unjust; the names

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CHAP. II. The second Chapter, treateth of Separation, &c.

SECT. 1.

Objection. THe Apostle telleth us, that it is impossible to separate from such a people, as to goe out of the world, 1 Cor. 5. 10. intimating, that so long as the world subsisteth, we cannot avoyd the company of such ••••••ple, so that of necessity it must be tollerated.

Ans. Is it not as possible now, as it was in* 1.323 the Apostles time? Again the Apostle, 1 Cor. 5. doth fully cleare himselfe, in what manner he would have the Church to be sepa∣rate from such men, ver. 19. where he saith, yet not altogether with the fornicators of this world, &c. meaning, that we should not so shun their company, as to have no commerce, or dealings with them, as in bargaines, &c. or not to use a civill carriage or behaviour towards them; or that we should not admit of such persons to the publick ordinance of hearing the Word, for by so doing they would ever be kept in blinde ignorance, and never be converted to the faith; therefore to eschew them in such things, is as impossible, as to goe out of the world, in regard the world doth chiefly consist of such people, (to which the Church of Christ in all ages hath been as a little flock) as also in that Christ commanded his Apostles to teach all Nations, Matth. 28. 19. (that is, all the world, that thereby, they who are ordained to eternall life, may be discerned, and distinguished from the rest of unbeleevers, by joyning themselves in a League, and Covenant, to be obedient to the rule, and Government which Christ by his Apostles hath prescribed for them. And this wil more fully appeare to be the intent and meaning of the Apostle, by his expressions in the 11. ver. of that Chapter, where he saith, If any one be called a Bro∣ther, who is a fornicator, or covetous, or an extortioner, with such

an one no not to eate; which eating there spoken of cannot possibly be meant of the corporall feeding of the body, for if that were a sin to doe, our Saviour could not be innocent, but had of∣fended, by eating with Publicans and sinners, Mat. 5. 24. 30. it must therefore of necessity be meant, of the eating of the Sacra∣ment of the Body, and blood of Christ.

Now in that such an one that is called a Brother, viz. one incorpo∣rated into the body of the Church, (being such an one) is not to be admitted to that Sacrament, how much lesse he that is with∣out; viz. he that is not admitted a member of that society, or flock of Christ, but is yet in the state and condition of a Publican and sinner, or out of the payle of the Church, Mat. 18. 17.

SECT. 2.

Obj. CHrist commands us to love our enemies, to blesse them that curse us, to doe good to them that hate us, and to pray for them that despitefully use us, and persecute us, &c.

Ans. Gods Actions are of two sorts, generall and particular;* 1.324 generall, in as much as he suffereth the Sun to shine, and the raine to fall to the benefit of the wicked as the godly; the other in parti∣cular towards the elect, by sanctifying of them by his Spirit. In like manner ought our actions to be expressed towards men. A generall love we must shew to all men, although Turks, Jewes, or Infidels, in procuring their good, and seeking to doe them no hurt, in preserving them and theirs, so farre as we be not preju∣diced* 1.325 by so doing. Out of which generall fountaine of love flow∣eth these courtesies, as in bringing home his strayed Oxe, and help∣ing his over-laden Asse, &c. Deut. 22. 1, 2, 3, 4. But friendship, familiarity, and society, we must only have with the people of God, or at least seeme to be such; and this difference is further eviden∣ced by the Apostle in these words, Doe good to all, but especially to the houshould of faith, Gal. 6. 10.

Obj. Wherein consisteth the conditions that is to be observed in Leagues and Covenants, betwixt the godly and the wicked?

Ans. In these three particulars; 1. That we doe not pro∣mise* 1.326 to ayde and assist the wicked, or binde our selves to mutuall help, for therefore was Jehoshaphat blamed by the Prophet in these words, Wouldest thou helpe the wicked, and love them that hate the Lord, 2 Chron. 19. 2.

2. Neither must we send to Infidels for helpe, for that is to distrust the Lord; if they offer their helpe upon good conditi∣ons, it is lawfull for us to use it, as sent of God, but we must not seeke for it.

3. Leagues which have been made with such in former times, are not to be broken, for the Gospel condemneth truce-breakers; yea Leagues for removing hostility, or intercourse of Merchants, and continuance of peace, may be made with Nations of a strange Religion; yea the Apostle exhorteth, that as much as in us ly∣eth, to be at peace with all men. But as touching friendship, fami∣liarity, &c. we ought to have as little as possible may be, for, he that toucheth pitch shall be desiled with it. As also by the example of the people of God▪ both before the Law, under the Law, and now under the Gospell.

SECT. 3.

1. BEfore the Law, as in Gen. 4. 26. where it is said, that then* 1.327 men began to call upon the name of the Lord, or then began the posterity of godly Seth, to separate themselves from the children of wicked Caine. And we may also see, that upon their reuniting againe, viz. when as the Sons of Seth tooke wives of the seed of Caine, and that they joyned together in amity with them wicked people, Gen. 6. The heavie wrath of God is said to fall upon them, Gen. 7. 21. &c. By which example we may see, how highly the Lord is displeased, to have his children polluted, by mixing themselves, by friendship, familiarity, and society with the wicked. As also in Gen. 12. 1. where the Lord command∣eth Abraham to separate himselfe from his fathers house, because he would have him weaned from his fathers false worship, Joshua 24. 2.

SECT. 4.

2. VNder the Law, or during the time of the Law, we have also these presidents, as in Levit. 20. 24, 25, 26. where the* 1.328 Lord is said to separate his people of Israel from the Cananites, that they might not learne their wicked and ungodly wayes. As also in Ezra 6. 21. where none but such as had separated them∣selves from the filthinesse of the Heathen (where they had been

Captive) were suffered to eate of the Passe-over; the Prophet David also professeth his delight in the society of the one, and his dislike to the other, Psal. 84. 10. the Spouse in the Cantacles doth also the like, Cant. 1. 7. desiring Christ to direct her to his flock. We have also an evident expression from the Lord by Je∣remiah, Jer. 15. 19. in these words; If thou take forth, or sepa∣rate the precious from the vile, thou shalt be as my mouth (which is said in the Revelations to spew out the luke-warme Laodiceans) Let them returne to thee (saith he) but returne not thou to them; from which place we have as strict a charge as can be given for a separation, and not to adhere, or joyne our selves to the wicked, but if they will returne to us, acknowledging themselves Peni∣tents, then we are to admit of them, and not otherwise.

SECT. 5.

3. VNder the Gospel, we are also excluded any society, or fel∣lowship* 1.329 with them, unlesse as formerly, as being conver∣sant at the Word preaching, &c. for by that meanes we read, that three thousand soules of such like were converted at one Sermond by Peter, and so added to the number of them, who were then of the Church, Act. 2. 41. We also read, that when divers were hardned and beleeved not, but spake evill of the way before the multitude, that the Apostle departed from them, and separated the Disciples, Act. 19. 9. intimating a division, as to di∣vide the Sheep from the Goats, least they should corrupt them, by their life and conversation; For with the pure thou shalt be pure, but with the froward thou wilt learne froward things. The Apostle also exhorteth, not to be unequally yoaked together with unbeleevers, for what communication (saith he) hath light with darknesse, righteousnesse with unrighteousnesse, and what concord hath Christ with Beliall, or what part hath he that beleeveth with an Infidell, and what agreement hath the Temple of God with Idols, 2 Cor. 6. 14, 15. He willeth them also to come out from amongst the wicked, and be seperate, ver. 17. We are also commanded to come out of Babilon, Rev. 18. 4. We read also how Lot fared by living amongst the Sodomites, when the Lord punished them, Gen. 19. Joseph also being in Pharaohs Court, and accompanying himselfe with his Courtiers, got an habite to sweare by their

accustomed Oath, viz. By the life of Pharaoh, Gen. 42. 15, 16. by all which presidents the people of God ought to seperate themselves from the deboyst Russians of the times, unlesse in the cases aforementioned.

SECT. 6.

2. AS they erre in mixing the prophaine with the holy, as* 1.330 members of Christ, so doe they also by mixing the Go∣vernment, whereby they would regulate their Church, making it partly Divine, and partly Morall, or prudentiall, partly of Christ, and partly Politticall, witnesse Mr. Lees, in his Answer to Mr Saltmarsh his new Quaree, page 10. and in so doing they disparage Christ, and his Apostles, in matter of judgement and abilities, as that they had the Theorie, to gather a Church, and not the Practick, to governe it being so gathered.

Now that it was a practise even abominable in the eyes of* 1.331 Christ, to mixe a prudentiall Government with that of his, in his Church wil evidently appeare, by his bitter invectives against the Scribes and Pharisees; as also in calling it a vaine worship.

Again, They who endeavour by a Temporall power, to subdue the inward, or Spirituall man, take a course contrary to what Christ and his Apostles used to that purpose, as will appeare by these texts of Scripture, viz. Mat. 10. 13, 14, 15. Mark 6. 11. Act. 13. 51.

But the Presbiterian Priests doth endeavour by such a power to* 1.332 suppresse, and bring into subjection, the aforesaid inward or Spiri∣tuall man to their obedience.

Ergo they practise contrary to the example of Christ, and his Apostles in that enterprise, and so consequently are violaters of the Covenant.

SECT. 7.

YEa this course or method which they take (and so much vindi∣cate)* 1.333 is not only a contrary way to what Christ and his Apo∣stles used, but also a way utterly impossible to effect their desires, as wil plainly appeare by comparing the Kingdome of Christ, and* 1.334 the Kingdome of Caesar, or of Prudens together, as may be de∣monstrated by these particulars. 1. In that they be two distinct Kings. 2. In having two distinct Kingdomes. 3. Two distinct

Subjects to governe. 4. Two distinct Powers to rule by. 5. Two distinct Lawes to governe by; and lastly, in that two distinct obediences is required of these distinct Subjects; to prove which, I shall speake something to each of them in order, as they are prefixed: And,

1. Of the first, viz. That they are two distinct Kings, I pre∣sume wil not be denied by any that are rationall.

2. That their Kingdomes are distinct, our Saviour proveth, Joh. 10. 26. where he saith, his Kingdome is not of this world, but we all know that the other is of this world.

3. That they have two distinct Subjects to governe, wil also appear by the words of our Saviour, Joh. 17. 16. (where speaking concerning his Disciples) saith, They were not of the world; but we all know that the Subjects of Caesar are of the world.

4. That they are two distinct powers, by which they are Au∣thoritative, over their distinct Subjects, wil also appeare, in that Christ rayneth meerly by a Spirituall power over his Subjects, viz. by the power of the Word preached, Joh. 10. 16. and 16. 27. but Caesar ruleth his temporall Kingdome, by a temporall power, by the power of the Sword, Rom. 13. 1, 2, 3, &c.

5. That their Lawes are distinct wil also appeare, Rom. 8. 5, 6. &c. where the Apostle saith, that the Law of Jesus Christ is a Spirituall Law; but we all know that the Law of the Civil Ma∣gistrate is a Politicall Law.

6. That the obedience which is required of each of them, are distinct obediences, wil appeare by the words of our Saviour, Joh. 4. 24. God is a Spirit, and they that worship him, must wor∣ship him in Spirit and truth; yea it is such (saith he) whom the Father seeketh to worship him; but we all know the other obedi∣ence is carnall or temporall.

Again, the Subj••cts of these Kingdomes are of two distinct humours or affections, as wil also appeare by these words of our Saviour, Joh. 15. 19. If ye were of the world, the world would love his owne, but ye are not of the world, but I have chosen you out of the world, therefore doth the world hate you. And what thing is more apparant in this Nation then the deadly enmity betwixt the Subject of the temporall Kingdom of Caesar, or the World, and the Subject which belongeth to the Spirituall kingdom of Christ, be∣twixt the subjects of the flesh and the Spirit.

SECT. 8.

Obj. HOw can the Kingdome of Christ be said to consist of men, when they belong to the Kingdome of Caesar, or the civill Magistrate?

Ans. Men may be in the world, and yet not of the world, as our* 1.335 Saviour affirmeth, where he saith, I am no more in the world, but these are in the world, (viz. his Disciples) and yet in the 16. ver: he professeth, that the said parties were not of the world; the di∣stinction then betwixt the Subjects of Christ, and them of Caesar must be this; that them of Christs Kingdome are in the world, but not of the world, as the other are.

Obj. One man cannot serve two Masters, and therefore not both Christ and Caesar.

Ans. Man is composed of two parts, viz. a Soule and a Body;* 1.336 which Soule or Spirit is that which Christ accepteth of as his Sub∣ject, and therefore it is distinguished from the externall part of man by these notions, viz. The inward man, the Spirituall man, the hidden man, &c. And the other part of man, viz. the visible part of man is termed, The outward man, the carnall man, the sonne of man, &c. Now this inward man, or Spirituall subject of Christ, being obedient to the Spirituall governance of Christ, (as that of the outward man, to the Politicall government of the* 1.337 Civill Magistrate) may be subject to both, yea and give unto both their just rights; yea I may safely say, that he whose Spirit, or inward man, is Christs loyall subject, wil also in his externall man, be the like to the Civill Magistrate, and so may (as our Sa∣viour commandeth) Give unto Caesar the things that are Caesars, and unto God the things that are Gods. And contrariwise that out∣ward man, whose inward man is a subject to Satan (the Prince of this world) is the greatest enemy both to Christ, and to the Ci∣vill Magistrate, witnesse the Cavaliers of this Nation.

SECT. 9.

Obj. THey seemed to testifie their affections to the late King, much more then the Parliaments Party.

Ans. A seeming friend is no friend, and such were they to him, for-the love which they pretended to him, was meerly for

their owne ends, why did the Papists in these last Warres fight* 1.338 for King Charles, who would have murthered Queen Elizabeth and King James, was it not apparently manifest, because he was for them, and the other against them. Again, wherefore was it that the prophaine Sabbath-breakers of the Nation fought for him, but because of his Booke of tollerations of such like stuffe as they most desired; and contrariwise, why was it that they fought against the Parliament, but because they conceived they would curbe them for doing such things as they desired to have done; yea I appeale to any conscientious man to judge, that in case the King had been of the Parliaments Opinion, and the Parliament of the Kings, whether they would have fought for Parliament or King, whether then they would have adored, or Idolized him, as then they did, and by so doing, is it not apparent that they procured his ruine?

Now these things formerly spoken of being granted, it must* 1.339 needs follow, that the Kingdome of Christ consisteth meerly of Spirituall things, and the Kingdome of Caesar, or the Civill Ma∣gistrate, of temporall things, so that whatsoever is of a Spirituall cognizance, belongeth to Christs Kingdome, and Government, and whatsoever is of a temporall, or civill cognizance, to the Ci∣vill Magistrate; they are therefore as distinct as the Sun from the Moone, that of a civill cognizance receiving its light from that of Christ, as the Moone doth receive her light from the Sun; yea each of them doth as meerly belong to the distinct persons of Christ, and the Civill Magistrate, as the Sun proper to rule the day, and the Moone the night.

Seeing then that each Kingdome hath its distinct Governours, Subjects, Power, and Law, why should they intrench upon one anothers liberties, especially for the inferiour to disturbe the superiour, a King an Emperour; and doubtlesse conceive how ill it would be taken for one King to invade another Kings Territo∣ries, and so much, and more cause hath Christ to be offended with the Civill Magistrate, that will presume to interest him∣selfe in that which doth not concerne him, especially when the Civill power whereof he is made an officer, is given to him by Christ.

CHAP. III. Treateth of the Civill Magistrate in matters of Religion.

SECT. 1.

Object. HAth not the civill Magistrate ought to doe in matters of Religion?* 1.340

Ans. The Civill Magistrate is only concerned in things of a civill Cognizance, his duty in point of Religion, is (chiefly this, viz) To keep the Kingdome▪* 1.341 of this world in such awe, as that the Kingdome of Christ may not receive damage by it; to keep wicked, and debauched people in such obedience, by the power of the Sword, as that the power of the Word may have its free progresse, in their Dominions, so that the Saints, or Church of Christ may live under their protection, a peaceable life, in all godlinesse and honesty; yea to any ratio∣nall man, the very name of his Office, viz. Civill, doth clearely demonstrate that his power consisteth, meerely in Ci∣vill things.

Obj. Hath the civill Magistrate no power from God, to compell the outward man to observe spirituall injunctions?

Ans. The Magistrate ought not to force any man, in respect of his opinion or judgement, neither to punish him in regard he is not of their judgement, but only▪in case that such people disturbe the Church, or professors of the Gospel; for the power of the Magistrate is only externall, and not internall, but it being the* 1.342 inward, hidden, or Spirituall part of man, which is (or at least ought to be) Christs subject; it is therefore utterly out of the power of the civil Magistrate, to subdue, or bring it to obedience, that being a power, which at the furthest extent, can but reach to make an Hipocrite, as to make the outward man, seeme to be, what it is not, as thus:

The civill Magistrate by threatning imprisonment, persecution,* 1.343 losse of estate, and the like; may so farre terrifie a wicked debau∣ched

fellow, as that he dare not sweare, prophaine the Sabbath, &c. yet neverthelesse his heart is yet the same it was, and his de∣sire is, that all such Magistrates were confounded, that establish such Lawes, witnesse the Cavaliers of these times, in their affe∣ctions* 1.344 to the Parliament, for crossing their accustomed revilings on the Lords day, &c. as also their subjection to the government now established in this Nation, without King or Lords, &c. which we all know is more for Ave then good will, their affecti∣ons being quite contrary to it; so that this power at the furthest extent, yea even in things Civill, can only make a man seeme what he is not; but the other power is of force to make a man to be, what the other can only compell to seeme.

SECT. 2.

AGain, the feare and obedience which is forced by the Magi∣strate,* 1.345 is at the best but a slavish feare and obedience, such as the Devils have, which cannot possibly be accepted of our Savi∣our, it being a voluntary affection of the heart which he accepteth of, such as freely, and willingly present themselves to be made Citizens of the Spirituall Jerusalem, or City os the great King; In the day os his power the people must bring a free-will offering un∣to him, and not a compulsive one; faith then which procureth* 1.346 obedience to Jesus Christ, is wrought by the power of the Word, and not by the power of the Sword, as these Scriptures witnesse, viz. Goe and teach all Nations, &c. He that beleeveth, &c. he doth not say, Goe and compell all Nations to beleeve; seeing there∣fore it is only such a spirituall affection, which this Spirituall King looketh upon and regardeth, it is but labour in vaine for the Magistrate to compel a carnal man to the obedience which is required of the Spirituall man, since he is uncapable of it, for the Apostle affirmeth, that a carnall-minded man cannot compre∣hend* 1.347 the things of God, yeelding this reason, because they be spiri∣tually discerned. So that it must of necessity be a Spirituall power that must worke upon the Spirituall man, and that is no other then the Word of God, which the Apostle saith, is mighty in oppe∣ration, to the bringing downe of strong holds, to captivate, and repel the rebellion of the flesh against the Spirit, to call us out of the state of Nature into the state of Grace, as our Saviour affirmeth,

My sheep heare my voyce, &c. other sheep I have, &c. and they shall heare my voyce. He doth not say, they will, but, they shall, Joh. 10. 16. As also, I pray not for these, &c. but for them who shall beleeve on me, &c. Joh. 17. 20.

SECT. 3.

NEither was it ever the desire of Christ in gathering of his* 1.348 Church, that his Apostles should make use of the Civil Ma∣gistrate, to compell whole Nations (consisting of severall judge∣ments) to be obedient to their Doctrine, and rule of Government, but that they should goe and preach, &c. Neither did Christ make use of Herod to subdue the Scribes, Pharisees, Saduces, or any other Sect amon••••t the Jewes, but what he did was meerly by his Doctrine. Neither doe we read in all the Acts of the Apo∣stles, that ever they used any other meanes then the power of the Word preached; and that if any compulsive way were used, it was only by the Scribes and Pharisees, &c. as the Evangelists plenti∣ful••y testifie; instance in Paul himselfe, whilst a Pharisee, Acts 8. 3. & 9. 1. Act. 22. 4, 5. Gal. 1. 13. and is now practised by the like zealous persecuting Pharisaicall Presbiterians of these times.

Christ only admonished his Disciples, that in case their Do∣ctrine* 1.349 was refused, or flighted, to shake off the dust of their feet a∣gainst such parties or Cities, Luk. 10. 11. which was also practised by the Apostle Paul and Barnabas, as we may read, Act. 13. 51. So then the compulsive power of the Magistrate wil only make a Medley in the Church, yea it is a way punctually to oppose Christ in the method which was used by himselfe and his Apostles, in ga∣thering his Church out of Judisme, and Paganisme; yea a way whereby the flock of Christ wil never be discerned, or distinguished* 1.350 from the world, a way never to restore it to its primative purity, but to continue it in the same Gall••maufrey it hath been in since the Apostacie, a way meerly to sorge Hypocrites, a way whereby Doggs, ••orcerers, Whore-mongers, Idolaters, and the like, shall have admittance, as free denizons of the Spirituall Jerusalem, which our Saviour commandeth to be kept out, Rev. 22.

SECT. 4.

Obj. THey of the Presbitery intend to exclude such kinde of people from the receiving the Sacrament of the Lords Supper?

Ans. In that they make themselves rediculous, for as it would* 1.351 be counted an idle thing, to invite a company of Guests to a Feast, and when they be come give them nothing to eate; so it is for the Presbiterians to use the publick power of the Magistrate to bring in such like as Members of the Church, and yet wil not per∣mit them the benefit which the rest of the Members have; which manner of juggl••ng doth discover the two great hinges which they hang upon, viz. Pride and covetousnesse.

Obj. In the Parable of the Marriage Feast it is said, that the Kings Servants had power, and were ordered to compell Guests?

Ans. That which Luke renders in the word (compell) by Mat∣thew* 1.352 is rendered (bid) or invite, by comparing of which it ap∣peares, that there was no great violence used by the Kings Ser∣vants that so invited them; neither can a man properly be said to be compelled, unlesse he be forced to doe a thing contrary to his will, but it is evident that those men who had formerly re••used the invitation, was not compelled contrary to their mindes, there∣fore there was no compulsion used by them messengers.

Obj. It appeareth by them whom the King tooke view of, that they had been compelled, in regard that one of them wanted a W••d∣ding Garment?

Ans. No such thing for we read that Annanias, Saphira, Si∣mon* 1.353 Magus, &c. were no otherwise compelled, then the ••est of the Beleevers, and yet by their Hipocrisie they had got admissi∣on (as Members of the Church of Christ) as wel as the truest Beleever, and so continued until the Spirit of God found them out, and discovered their Hipocrisie; and albeit the field of the Church cannot be throughly weeded from its tares, must we suffer it therefore to be so over-spread, as that the Corne cannot be discerned from them; because some Hipocrites wil surke in the bosome of the Church, so long as it is Militant (by meanes of their Pharisaicall glosse and varnish, which they put upon their actions) must we therefore suffer all manner of scandalous

notorious Blasphemers to cumber that little flocke.

Obj. It is said, that the Servants did as their Lord comman∣ded them, which was to compell, and if they had not been so com∣pelled, why was the word used?

Ans. I have told you, that a compulsive power is then said to be used, when such as are obstinate, and refractory, are forced, and constrained to become obedient, and willing, but them who so declared themselves, were not compelled. And according to the Simile such kinde of people as the other, needed no compulsion to come to a Feast, however to such a Feast. And if we take the King there spoken of, to be meant of a temporall King, speaking to his Servants, or Ministers, then must the Parable also ayme at a temporall power; but if it be meant of the Spirituall King, Christ speaking to his Ministers, or Messengers, it must needs be meant of a Spirituall power, which doth not belong to the civill Magistrate, but to the Spirituall power of the Word, in the Mi∣nistry thereof.

CHAP. IIII. Treateth of Cavalier Priests, &c.

SECT. 1.

TO prove that those Priests whom they so imploy, are not fit instruments for such a Calling, or Office,* 1.354 I thus argue.

All such Persons, as obstinately, and peremptori∣ly confront the directions, and precepts of Christ, and his Apostles, ought not to be imployed, as Ministers of Christ.

But the Presbiterian Synod, hath, and doth admit of such men, as doe absolutely oppose Christ, and his Apostles.

Ergo in such Elections, and Missions, they doe wilfully, and pe∣remptorily oppose Christ, and his Apostles, and so consequently de∣clare themselves violaters of the Covenant, they so much plead for.

SECT. 2.

THat they doe imploy such Instruments as I have named, I* 1.355 instance in that fry of Cavilian Priests, which are tollerated by them; yea I blush to thinke, what a Gallemaufrey, or Hodgepodge they make in their Church, whereas three parts of their Ministry, and a third part of the fourth, consisteth of Ca∣valier Priests; yea it is to be admired in the highest degree, that such fellowes, (who are companions farre more fit for Devils, then such as professe Christianity) should be employed in so sacred a Function; yea when it was notoriously knowne unto the Sinod, what persecutors they have been, and yet would be of such men (as the Sinod did consist of, were it in their powers) their words and actions still expressing their deadly hate, both to them, and the Government they would establish; and yet for those men (whom they so hate) not only to make use of them, to fill up their Classicall Parishes, (whereby to make themselves potent* 1.356 in the world, in having such numbers of Parsons, and Viccars un∣der their Jurisdiction) but also to procure augmentations to the livings of divers of them, either to the end that they may be more willing to submit to their Government, or else to requite the good service they have already done for the Nation,

Now let all true Christians judge, what will be the event of* 1.357 the Presbiterian Government in this Nation, by admitting such Antichristian Priests to preach Christ, and what likelihood there is, that such Priests should make choyce of Round-headed El∣ders, &c. (if there be any in his Parish) and what hopes of peace and truth can be expected, when so many villaines shall be per∣mitted to doe mischiefe, by sowing tares amongst the wheat.

SECT. 3.

Obj. VVEre not those Priests you speake of, lawfully called to their function, or office?

Ans. I deny they were, for they cannot be lawfully called to* 1.358 that office or function, except either by an immediate calling from God, as the Prophets and Apostles were called; or by God and Man, as was Matthias, and the foure Deacons, viz. by the Spirit of God, and the Church, where they are to officiate; but that

these Priests afore-named, have neither of these callings, will ap∣peare by these reasons.

1. In that immediate callings are ceased, and therefore cannot* 1.359 be expected, Gifts and Miracles being acted by the Apostles, &c. rather for the glorifying of Christ, first comming in the flesh, then after, as will appeare by these Scriptures, Joh. 20. 29, 30, 31. Mat. 20. 1. 8. Mark 3. 15. Luke 9. 1. &c. As also in that the Man-hood of Christ is to be contained in the Heavens, till the re∣storing of all things, Act. 3. 21. therefore they that expect men to be so called, and so gifted, as the Apostles were (to rebuild the Spirituall Jerusalem, or to extract the Church of Christ out of the world, and Antichristianisme) may as well expect Christ com∣ming* 1.360 againe in person, which cannot be, for the reasons formerly alledged; and therefore it is impossible for them, or any other, to be so called to the publick Ministry in the Church of Christ, in these times.

2. As these Priests have not this immediate calling from God, so are they not rightly constituted to their office, by the immediate calling of the Church of Christ, viz. according to the example of the Apostles, in their constituting of Ministers; it being then effected by the generall consent of the Church, as of the Apo∣stles, Elders, and Brethren, as hereafter I shall make appeare at large.

SECT. 4.

Qu. WHat manner of calling have they?

Ans. No other then the false Prophets had,* 1.361 whom the Lord himselfe complaineth of, for preaching in his name, and he had not sent them, Ezek. 11. 28. and this will evidently appeare. by comparing them with the false Prophets and Apostles, which usurped the like priviledge and prerogative.

Now what manner of people the false Prophets were, the Spi∣rit* 1.362 of God by the mouth of the true Prophets doth fully demon∣strate, viz. To be conspirators where they live, roaring Lions, ro∣ving for their prey; devourers of soules, takers away of treasures, and precious things; violaters of holy things, such as put no diffe∣rence betwixt prophaine and holy things, such as hide their eyes

from the Lords Sabboths, such by whom the Lord is prophained, such as daub•• with untempered Morter, such as see vanity, and divine lyes; that say, Thus saith the Lord God, when the Lord hath not spoken; such as feed themselves with the flocke, cloath themselves with the wooll, and kill such as are fed, but feed not the flock; such as have not strengthened the diseased, have not healed* 1.363 that which was sick, nor bound up that which was broken, nor brought againe that which was driven away, nor sought that which was lost; but are such that by force and violence have ruled over them, such as teach for hire, and Divine for money.

And as these sorts of Prophets were contemners, and despisers* 1.364 of the Doctrine of the true Prophets of God, meerly seeking their owne advantage, so also doth the same Spirit foretell, that there shall in the last times arise such a sort of people, who shall also bend all their endeavours to contaminate the true Ministers of the Gospell, as wil also evidently appeare by the Writings of the Apostles; and to this purpose the Apostle Peter acquainteth us,* 1.365 that as there were false Prophets amongst the Brethren, even so there shall be false Teachers in the latter times, which shall main∣taine moct damnable Heresies, and bring upon themselves swift de∣struction; yea many (saith he) shall follow their pernitious wayes, by reason of whom, the way of truth shall be evill spoken of, and through covitousnesse shall they with unfained words, make Merchandise of you. Againe he saith, There shall come in the last* 1.366 dayes scoffers, walking after their owne lusts, and speaking per∣verse things.

SECT. 5.

NOw whether these Priests (as afore-mentioned) be not* 1.367 those aymed at by the Apostles, which should oppose the Church of Christ in the last dayes, let their owne Consciences judge; yea if the Devill himselfe were examined, he could not deny it; yea they are such lively Simptomes of the Apostles Predictions, that even Appelles Grapes could not be drawne nea∣rer the life, then these are to them, whom the Apostle did fore∣shew, should come into the world; and albeit they have put on a Whores fore-head, and have got the Scoulds advantage, to cry Whore first, yet their quotidian actions is a sufficient testimony

against them; witnesse their accustomed drunkennesse, slight∣ing of the Lords Day, neglect of Preaching, Swearing, Whoring, insulting speeches, their temporising, covitousnesse, lascivious∣nesse, and unchristian-like discourse, yea and what not, that may conduce to oppose them that desire to feare God; all which is so manifestly apparent in them, as that there needeth no furthe•• expressions to make them more manifest: But above all, the* 1.368 chîefest, and most evident demonstration of their falshood, is their audacious villifying of the Spirit of God, which they doe not on∣ly loath themselves to name with reverence, but doe also hate the very persons of all such as are thought to be indowed with it; yea albeit the Apostle telleth us, that he that hath not the Spirit of God, is none of Gods, and that, of our selves we know not what to aske in prayer, without the dictates, and directions of the Spirit of God, which (saith he) helpeth our infirmities. And yet for all these, and many other expressions to this purpose, what ap∣probrious language doe they daily dart out, against the efficacy of the Spirit of God, whether in preaching, praying, or the like; yea if they know but one fayling in any of the Professors of Christ (which may happen by reason of infirmity) it is enough to scandalize Christ in all his members; O how they wil act it, with, these are your Professors, these are your Davids, your men after Gods owne heart, these are your Round-heads, your Puritans, your Professors, &c. but contrariwise, let a thousand palpable notorious evills be committed by such like as them∣selves, they are not to be taken notice of▪ No, to them, to sweare, whore, and be drunke, are true emblemes of Gentility; yea though in Morall civillity they are ashamed one of anothers actions, yet will they vindicate one another to the utmost, yea so farre are they from imitating Christ, and his Apostles, either in Doctrine, or conversation, as that if they were now living, they would terme them the veryest Round-heads in the Common∣wealth.

SECT. 6.

VVHat, tell them of preaching in season, and out of season,* 1.369 2 Tim. 4. 2. Not for filthy lucre, but of a ready minde, 1 Pet. 5. 2. Not to be a drinker of Wine, not to preach with the in∣••icing

words if mens wisedome, 1 Cor. 2. 1. 4. but in the demon∣stration of the Spirit, to be blamelesse, apt to teach, not to be a stri∣ker, not given to filthy lucre, not to be a brawler, or covetous, 1 Tim. 3. 3. Not to be Lords over Gods heritage, but examples to the flock, 1 Pet. 5. 3.

No Paul, and Peter, you are the most fit for those things your selves, you can preach by the Spirit, and pray by the Spirit; and as for you Paul, you have lungs to preach, and pray untill mid∣night, Act. 20. &c. you were the chiefe Tub-preachers of your dayes, you care not where you preach, whether in a Chamber amongst your holy brethren, Act. 20. 7. or by a river side amongst your holy Sisters, Act. 16. 13. yea, you could goe from house to house, to pray, and preach, Act. 20. 20. yea, you hired a house for that purpose, Act. 28. 30. but for our parts we scorne such actions, for we can pray, and preach, as much in an houre, as you did in six; you pray and preach as the Spirit moves you, but the pray∣ers and Sermons which we make, are so pleasing to our Auditors, as that they wil produce hums from them; we can run such divi∣sions, and subdivisions, and subdivisions upon subdivisions with the stringed instrument of our tongue, as a right good Organist can 〈◊〉〈◊〉 upon his full blowne Organ, so that your Sermonds in compa∣rison of ours are poore, and beggerly, such as the rest of your Brethren make in these dayes. I should be ashamed to speake* 1.370 such things of them, had I not been so well acquainted with them, and their expressions of this nature; yea I perswade my selfe, that they are so well knowne to every Professor of Christ, as that they think I have not spoken more then they would performe in case the Apostles were extant amongst us; yea it is cleerly ap∣parent, that they have done, now doe, and hereafter will doe as much as I have spoken. Christ telleth his Disciples, that he that dispised them, dispised him; and is it not their daily custome to deride the Professors of Christ, with taunting language? and in so doing they doe not only reproach the Brethren, (who practise according to the example of the Apostles) but the Apostles themselves, who left us the examples to follow; and in villify∣ing them, it must consequently follow, that they doe the like to our Saviour himselfe, who saith of them (and so conse∣quently of his Professors) He that despiseth you, despiseth

me, and he that despiseth me, despiseth him that sent me Luke 10. 16.

Now these being such a sort of people, how is it possible they should be thought fit instruments, to execute the Apostles office, in the now gathering of the Church and people of God, out of their Antichristian estate, and condition, being it selfe predomi∣nant over them) as if a Devill would perswade a man to Christianity.

SECT. 7.

Obj. THey have the same calling that the rest of the Clergy of the Kingdome have, and therefore, why may they not be made use of, as well as the other?

Ans. All that are so called, are under an Antichristian calling,* 1.371 which ought to be relinquished, for the calling you speake of, viz. by Bishops, may fitly be compared to a scarlet Coate, lined with a course cotten, the one shaming the other; but there is a calling whose inside doth excell the outside, viz. the calling by the Spirit, by which he that hath it, is inabled, both to testifie him∣selfe, and others, and no man ought to take this calling upon him, but he that is so called of God, as was Aaron; the other calling therefore is to be disclaimed, of all that hath it, whatsoever they be.

Obj. You formerly said, that none are immediately called to that office in these times, wherefore then speake you of the calling of the Spirit to that office?

Ans. He must first have the Spirit of God, or else he is utter∣ly unfit for that office; for he must have his calling from God, as wel as from the Church, or he can be no true Minister of Je∣sus Christ, for the Church desiring his Spirituall gifts, are there∣by incouraged to accept of him as a Minister sent them by God,* 1.372 so that the other calling by the Bishops is a meere delusion, be∣cause they judged only by the letter, and not by the Spirit, viz. by gifts in humane learning. which is foolishnesse with God, 1 Cor. 3. 19. it principally tending to ••dor••e the outward man, touching their civill deportment to, and for the State.

Obj. How are you able to distinguish who is called by the Spirit, and who is not?

Ans. By their fruites, for otherwise our Saviour expresseth these words in vaine, By their fruits you shall know them; ren∣dring also this reason for it, Doe men gather grapes of thornes, or figgs of brambles, Mat. 7. 16.

SECT. 8.

Obj. WHat are the simptoms, or fruits, whereby you know that Ministers are not called by the Spirit?

Ans. There are many signes, and markes to know them, as I* 1.373 have already instanced; I will therefore only insist upon these foure particulars.

1. They are such as preach Christ out of envie, 1 Cor. 3. 3. or to cause contention amongst the people of God, such as were the Pharisees which came from Judea to Antioch, Act. 15. 1. 5. such were also the false Apostles, of whom the Apostles of Christ much complained of, for opposing their Doctrine, as Himineus Alexan∣der, &c. And such are the rayling Rabshakeys of this Kingdome, whether Prelaticants, or Presbiterians, whose sole delight is to villifie such of the Members of Christ (with their scurralous language) as doe the nearest correspond with the Apostles, both for paines in the Ministry, as also in a contentednesse, with what the people of God will freely bestow upon them for their paines, in the labour of the Lord, for their soules.

2. They are such as desire to shew themselves, rather Schol∣lars,* 1.374 then edificers, such as will familiarly speake Greek, and Latine, to them that cannot read English; that will dish up their Sermonds with such a garnish of Rethoricall elocution, as the silly Auditors stand amazed at; these be the boone Athe∣nian-like blades, who guild their Pulpit expressions with tearmes of Art; these are the brave Aronicall Ruffians of these dayes, which if their black Velvet and Satine, were metamorphized into Chrimson, (which would farre better suit with their life and conversation) there would be no greater Gallants in the Nation.

SECT. 9.

* 1.375

3. THey that esteeme more of the flesh, then of the fleece, that with the covitous Wooer, inquireth rather, what the wo∣man〈2 pages missing〉〈2 pages missing〉

these Preachers, and casters out of Devils did, was meerly for their owne advantage, and selfe ends, albeit they did it, in pretence of doing Christ service; instance in Judas, Simon Ma∣gus,* 1.376 and the Damsell, which had the Spirit of Divination, Act. 16. 16. and so it is with many of the Prelaticall, and Presbite∣rian Priests, who though they pretend that they preach to gaine Soules to Christ, yet is it meerly for matter of maintenance by Tithes, and the like Antichristian allowances, which if once ta∣ken away, it wil quickly be discerned how many of them wil preach for couscience sakes

SECT. 2.

Obj. THese casters out of Devils, did the parties good whom they released of the uncleane spirits, although they pe∣rished themselves.

Ans. I confesse that such sorts of people, by Gods permission,* 1.377 may doe many things which may tend to the corporall, or tem∣porall good of men, as these casters out of Devils did to them, who were possessed of them; as also by them whom they terme Wise men, or Wizzards, who by their Art can helpe a man again to such things as are lost or stolne from him, or the like (albeit in the act they both indanger their Soules, the one taking an unwar∣rantable course to gaine them, and the other an unlawfull action to accomplish them) but that such carnall people, can produce spirituall good to the Soule, I utterly deny.

Obj. The Apostle saith, that he was glad that Christ was prea∣ched, albeit it were through envie, therefore envious men may preach Christ.

Ans. The Apostle spoke them words in that sence, as in 1 Cor 11. 19. where he saith, thit it is requisite that Heresie should be, in regard thereby the truth may be made more manifest; so in like manner, by the preaching of these envious men, they make such as preach Christ out of a good intent, to be better esteemed, and approved. Likewise them that preach Christ meerly for lucre, and ostentation, doe adde a luster to such men as abhorre such things, but otherwise it is not to be imagined, that Heresies, and envious preaching, doe benefit the people of God, in point of Salvation.

SECT. 3.

Obj. THe Apostle Paul telleth the Church of Corinth, that he would bring his body in subjection, &c. least that he preaching to others, should himselfe be a cast-away, 1 Cor. 9. 2. 7.

Ans. The Apostle for his owne particular knew that he was no cast-away, for beside the testimony of himselfe, that he knew nothing by himselfe, 1 Cor. 4. 4. as also, that he kept a good Con∣science in all things, 2 Tim. 1. 3. Heb. 13. 8. he had also the faith to beleeve, that whom God loveth, he loveth to the end; and that he will never leave or forsake his elect, Job. 13. 1. his meaning therefore must needs be, that he would doe so, least he should seeme to be such an one as aforesaid; for I wil not deny, but that such men by reading of good Books, may attain to such a notio∣nall degree of knowledge, as that they may imitate the true Ministers of Christ; as Janes and Jambres did Moses, and as the* 1.378 false Prophets, and Apostles, did the true Prophets, and Apo∣stles. As also in regard that Satan can transforme himselfe into an Angell of light, but that such a Teacher can convert a Soule to God, I utterly deny; for if the Divine actions of a David, a Pro∣phet, and a man after Gods owne heart, were not acceptable un∣to God, so long as he regarded sin in his heart; how much lesse acceptable wil be the actions of a carnall man, and if he cannot prevaile for himselfe, how much lesse for another.

It must needs be then a rediculous tenent, that such kinde of* 1.379 people can doe God service in the Ministry, for if his prayers prevaile not with God, with whom doe they prevaile? And the Text saith, that God will not heare such prayers, but termeth them houlings. Againe, though Paul plant, and Apollo water, yet God must give a blessing of increase unto it, 1 Cor. 3. 6. 7. or it profiteth nothing; and if so, then what blessing can be expected from God, upon the actions of notorious, and wicked persons, who (as the Prophet saith) ••hath sold themselves to doe wickednesse; as also being such Prophets, whom the Lord hath not sent.

Againe, though Paul preached to Lidia, yet the Lord is said to open her heart, to attend to the words which he spake, Act. 16. 14. but it cannot be expected, that the spirit of Discipline, (who

loatheth such Vessels) should Co-opperate with such Preachers (as aforesaid) though never so learned, and without its assistance it is impossible that their preaching should convert a Soule from the errour of its wayes.

SECT. 4.

Obj. CHrist sent Judas forth to teach, as the other Disciples, Mat. 10. 5. and also gave him the like power as his other Apostles, vers. 8. why then might not Judas doe as much good as the other?

Ans. Judas was a type of such Hipocrites as was to be in the Church unto the end of the world, unto whom the Lord affordeth the like externall gifts, as he doth the true Ministers of his Church; as fo••merly in healing all manner of Diseases, casting out Devils, and the like, which he did to Judas, Simon Magus, and divers others which we read of in the Gospel, who by the Lords permission did many excellent externall workes, 〈◊〉〈◊〉 the be∣nefit of the outward man (as I have told you) but no further; for if Judas preached Christ, doubtlesse it was for the same ends for which he betrayed him, viz. for money, Mat. 26, 15. as doe his disciples, the full bagg'd Priests of these times; for other∣wise for him (who was a Sonne of perdition, Joh. 17. 12. a Theif, yea a Devil) to apply Christ to the Soule of a Christian, in that Spirituall sence, by which the Saints are to apprehend him, cer∣tainly cannot be the thought of any ration••ll man; for if Satan should cast out Satan, how should his kingdome stand; so that for Judas, to gaine Soules to God, would have been a Miracle of Miracles. 'Tis true Satan can transforme himselfe into an Angell of light, but it is only to deceive, and so doe all his Judas-like di∣sciples, by kissing when they intend to betray.

Againe, that sort of preaching the Apostles then used was ra∣ther externall, then internall, a preaching to the outward man, then to the inward man; a preaching to acquaint the world, that the Kingdome of God was at hand, Mat. 10. 7. that Christ was come in the flesh; a preaching to Repentance, and Baptisme, as a ••••ares by these Scriptures, viz. Mat. 3. 2. as also, Act. 2. 38. where the people a••king Peter, what they should doe to be sa∣ved, he willeth them, to repent, and be baptized, &c. As also,

Acts 2. 38. where the Jaylor asking the like question, is requi∣red by Paul and Silas, to beleeve on the Lord Jesus Christ. With Act. 8. 12. 37. now if repentance, or being baptized, or to beleeve on the Lord Jesus Christ, would procure eternall Salvation, then shall Judas, Simon Magus, and divers others be saved, for Judas repented, Mat. 27. 3. &c. and Simon Magus is both said to be∣leeve, and to be baptized, Act. 8. 13. The preaching then which they then practised, without all controversie tended only to the exalting of Christ in the Flesh, and not in the Spirit, and from hence it was that the Apostle Paul used this expression, viz. He that thinketh he knoweth any thing knoweth nothing yet, as he ought to know. Yea, Christ himselfe told his Disciples, that he had many things to say unto them which they were not able to beare; so that if I should grant you, that Judas did preach as the other Apostles at their first entrance into their Ministry, yet would it come farre short of a Soule-saving service, that being as it were a preaching of Christ by way of Dispute, which was practised even by Christ himselfe after his resurrection, with two of his Disciples going to Emmans, Luk. 24. 17, &c. as also by Peter, Act. 2. 22. &c. & 3. 12. & 4. 8. & 5. 29. as also by Stephen, Act. 8. 51, &c. by Saul, Act. 9. 20. 22. 29. by Peter, Act. 10. 36, &c. with severall other places of Scripture, being a preaching only to gather the Church of Christ out of Judisme, and Heathenisme; a preaching of Christ by the eare, as Job saith, or from report, viz. meerly notionall, which is the furthest extent, which the Preachers we are now discoursing of, can attaine unto; we may therefore safely conclude, that such notionall Preachers are not fit instruments for the now Church of Christ (being in a Spirituall condition) in regard it is out of their eliment or sphear; and without all controversie, that which a man cannot comprehend himselfe, he cannot teach to another.

But the Apostle saith, that a carnall-minded man cannot discerne the things of God; ergo it is impossible they should teach them to others.

This therefore with the other reasons afore mentioned, I pre∣sume wil perswade the Magistrate from suffering such Priests afore mentioned, to preach, as also the people of God from hea∣ring of them.

CHAP. VI. Treateth of the Presbiterian Clergy, &c.

SECT. 1.

Objection. HAve you any objections against the Presbiterian Mi∣nisters?

Ans. Yes, they are within the compasse of the two last Simptomes of the false Prophets, and Apo∣stles, viz. in preheminence, and Covit••usnesse.

Obj. Wherein consisteth their preheminence or superiority?

Ans. In three degrees of Majority, which they exercise, one* 1.380 over another, viz. in their Classicall, Provinciall, and Nationall Sinods, or Assemblies; as the Classis being superior to their vul∣gar Clergy, the Provinciall, superior to the Classis, and the Na∣tionall, the superlative, or most Supreame. And that these de∣grees of superiority one over another, is contrary to the wil and appointment of Jesus Christ, and so consequently a breach of the Covenant, I thus prove.

SECT. 2.

ALl superiority, where there ought to be an equality, is con∣trary* 1.381 to the wil, and appointment of Jesus Christ, who commanded his Apostles not to insult, or be authoritative one over another, Mat. 20. 26. in these words, But it shall not be so amongst you.

But the Ministers of the Presbitery (being equals by the afore∣said example) notwithstanding that injunction aforesaid (and so consequently to them, they claiming to be their Successors) doe yet retaine that superiority, which Christ denied his Apostles. Ergo the Ministers of the Presbitery, doth peremptorily con∣front that command of our Saviour, in establishing a thing con∣trary to his injunctions, and in so doing, they are also violaters of the Covenant, (it being to establish things touching Religion, ac∣cording

to the Word of God, as I have formerly shewed.)

And further to inlarge the Sinods guiltinesse (of the breach of Covenant,) in this particular I thus argue.

All inventions of men, ought to be ejected the Church of* 1.382 Christ, whether in Doctrine, or Discipline, Mat. 15. 9. In vaine doe they worship me, teaching for doctrine the tradissions of men.

But those three degrees of superiority, not being found in Holy Writ, is contrary to the precepts of Christ, yea it is ac∣knowledged by themselves, in their answer to his late Majesty in the Isle of Wight, pag. 8. at the second and third line, and at the close of their answer.

Ergo those three degrees of preheminence, is contrary to the wil, and appointment of Jesus Christ, (and that by their own con∣fession) and so consequently a breach of Covenant. And further,

Whatsoever is contrary to the Word of God, is Antichristian,* 1.383 and consequently contrary to the Covenant, in regard the Co∣venant is punctually against it.

But those three degrees afore mentioned, are contrary to the Word of God, ergo Antichristian, &c.

Note also that superiority was a chiefe thing, which the Sinod* 1.384 endeavoured to suppresse in the Bishops, and their O••••iates, and now entertained by themselves.

SECT. 3.

Obj. THese degrees of superiority, is not of so high a garbe or nature, as that of Lordly Prelacy, and therefore may be the better dispenced with.

Ans. Popery is Popery, albeit in the least degree, and though* 1.385 it be not so great a ••ish, yet it is manifest to be of the same fry, and if this lesser Fish, may enjoy its freedome and pleasure in the pleasant river of Presbitery, (whose gliding streames like them of Jordan into Mari Mortuum) take their course into the Sea of Prelacy, and so into the maine ocian of Papacy; I say, if it may enjoy its liberty of growth, for a small season in the gliding river of Presbitery, it wil in a short time approach the narrow Seas of Prelacy, if not the maine Ocian of the Romish Hierarchy.* 1.386

Now the very truth is, that all majority, and preheminence a∣mongst the Ministers of Christ, is utterly forbidden by Christ

himselfe, as I have formerly proved; as also by the example of his Apostle Peter, who did not only disclaime pride in majority, but majority it selfe, 1. Pet. 5. 1. And albeit that our Saviour sometimes told his Disciples of thrones of glory in the Church tri∣umphant, yet did he never acquaint them with any in the Church militant (it being rather a place of suffering, and persecution for his name sake, as his expressions to that purpose is very plentifull. But if any such throne, whether of Eclesiasticall authority, or perpetuall precedency, had been lawfull, certainly he would at some times have taught them, what it was, and with what cauti∣on, or limitation they were to possesse it; as that they should have precedency of degree, but not of power; of dignity, but not of authority, &c.

SECT. 4.

AGain, we must, and ought to understand the Commande∣ment* 1.387 of Christ in the Gospel, according to the rules agreed upon in the interpretation of the precepts of the Law, as we have them interpreted by our Saviour. Matth. 5. 19, 20, 21. 27. 33. 38. 45. And if so, then not only the tyranny, the pride, the pompe, the priority, and power of Lord Bishops, &c. are forbidden, but even all the parts, all the degrees, meanes, causes incentives, oc∣casions, provocations, beginnings and appearances of these evils, are also forbidden; yea we are to stop the way with thornes, as in Hosea 2. 6. least they returne to their former Lovers, and with Jacob to hide all their eare-rings, that they may not be found againe.

For otherwise, those degrees of order, and primacy, by which* 1.388 some of the Ministers are lifted up above their Brethren, cannot be separated from some primacy of power; and when it meeteth with ambition, and opportunity of advantage, it will gather strength againe, and regaine what it hath lost by the rasor of reformation.

So that the time which the Sinod hath hitherto spent to that* 1.389 purpose, of disthroning the Prelates, and of establishing those three degrees of superiority, may fitly be compared to the dis-heading of an Hidra, where the separating it from the Body (as Histo∣rians say) produceth, an hundred like unto it selfe; so their

taking off Prelacy from 26. Bishops, wil be the cause of producing of so many hundreds, yea if not of so many thousands, which wil, (if suffered,) be as Pontifficall, as they were, if not worse. And thus have I done with the second branch.

CHAP. VII. The seventh Chapter treateth of Tithes, &c.

SECT. 1.

THirdly, they doe not only erre, in permitting* 1.390 of utter unfit Instruments for the use of the Ministry, as also in assuming an unlawfull power unto themselves; but they doe also erre in respect of the maintenance, which they themselves, and the rest of their frater∣nity, now, and yet hope to enjoy, viz. their maintenance by way of Tithes, which I thus prove.

All such meanes of maintenance, as is extorted by the Clergy, contrary to the will and appointment of Jesus Christ, and the pra∣ctise of the Apostles, a••e Antichristian, and so a breach of the Co∣venant.

But the Sinod and their Creatures, extract by violence such* 1.391 things as Christ never set apart, or the Apostles ever enjoyed, viz. the tenth part of their Auditors estates for their maintenance.

Ergo the Sinod and their Creatures, are wilfull opposers of Christs directions in that particular of maintenance, as wil fully appeare by these texts of Scripture, viz. Luk. 10. 7, 8. where Christ willed his Apostles, not to take the tenth of peoples estates to whom they preached, but to accept of such things as were, or should be set before them, by such to whom they should preach, or were willing to receive them. And if the Apostles were to be so satisfied, and contented, how much more ought the meare titu∣lar Priests of these times, to be content with the like stipent (their deserts being compared together) neither was it ever the pro∣perty of the Apostles of Christ (whom the rabble of Baals

Priests in these dayes pretend to be followers) to covit such a proportion for their livelyhoods.

SECT. 2.

PEter could say, Silver and Gold have I none, Act. 3. 6. He* 1.392 also exhorted not to preach for filthy lucre, but of a ready minde, 1 Pet. 5. ••. and the Apostle Paul could testifie of him∣selfe, that he had covited no mans silver, neither did he seeke theirs, but them; 2 Cor. 12. 14, 15. yea were it that they had given him nothing, yet he concludes a necessity to be laid upon him, and a woe pronounced against him, if he neglected the preaching of the Gospel; and that his reward was to make the Gospell of Christ without charge, 1 Cor. 8. 16. 18. as also, that his owne hands had ministred to his necessity. Neither can it be gathered from the New Testament, that the Apostles, or Disciples of Christ, had either Parsonage, Vi••caridge, Surplisse-fees, or the like; neither are they so much as named in it.

Obj. Tithes were given before the Law, as by Abraham to Melchisadeck, Gen. 14. 20. as also under the Law, and there∣fore now.

Ans. By the same rule, Sacrifice being offered before the* 1.393 Law, as by Caine, Abel, Noah, Abraham, &c. as also under the Law, ought likewise to be offered by us now; for the same in∣junction which tyeth us to observe any part or parcell of the Leviticall Law of Moses, obligeth us to observe all; and yet as full of levity as they are, I suppose they wil not impose all that Ceremoniall Law upon us; however I hope we have more grace then to be perswaded to it by them. Againe it is evident, that the Tithes under the Law, was given as a portion to the whole fa∣mily of Levi, so that they had no other maintenance allowed them for their whole Tribe, Numb. 18. 20, 21. but we have no* 1.394 such Tribe amongst us. It was also given them for their service at the Tabernacle of the Congregation, (viz. for killing of sheep, and ••x••n, and offering them in Sacrifi••e) now when we have the like kinde of service to imploy them in, we wil allow them wages of the like nature, but untill then, I advise them to be sparing, and to practise that trade of Butchery, which is farre fitter for many of

them, then to officiate in that sacred Function, which they have so audaciously taken upon them.

SECT. 3.

Obj. THe Apostle telleth the Corinthians, that he had robbed other Churches, taking wages of them, to doe the Co∣rinthians service, 2 Cor. 11. 8.

Ans. Take notice withall how farre the A••••stle justifieth* 1.395 himselfe in so doing▪ in that 〈◊◊〉〈◊◊〉 it 〈◊◊◊〉〈◊◊◊〉 Robe••y, and yet that Robery was n•• ot••er, t••e•• by 〈…〉〈…〉 of such, to whom he had formerly 〈◊〉〈◊〉 〈◊◊〉〈◊◊〉 to the faith, as may appeare by the n••nth verse of 〈◊◊〉〈◊◊〉 where he acknowledgeth, that his supply at Co••i••th▪ 〈…〉〈…〉 ••y the Macedonians, which ••enevol•••••••• was 〈◊〉〈◊〉 of 〈◊〉〈◊〉 &c.

Obj. The Apostle plead•• ••••r 〈◊◊〉〈◊◊〉 to ••••m from the Church, 1 Cor. 2. ••. 9. 10, &c.

Ans. Let such as plead Pa••ls priviledge, be of Pauls temper,* 1.396 and practise, who before he deman••••d any thing a•• d•••• unto him, doth in the three first Verses of that Chapter, prove himselfe to be an Apostle, and that they, of whom he required such things, were his workmanship, and seale of his Apostleship in t••e Lord, viz. that under God, he had been a meanes to draw them from dark∣nesse, to light, and from the power of Satan unto God; yea he referreth it to their Conferences, whether he were such an one or no; Are not yee my wo••kmanship in the Lord, &c. now when any of these Priests can so justifie himselfe, in truth, and sincerity of heart, it is fit he should be recompenced with that reward the Apostle pleadeth for, which certainly was no matter of Tithe; for if so, had Paul been of the temper of our Leviticall Blades, he would not have used those mil••e expressions, to per∣swade them; but rather have taken it by violence from them.* 1.397 But certainly, had Tithes been due to the Ministers of the Gos∣pell, the Apostle Paul writing so many Epistles, and speaking in so many places concerning the maintenance of Ministers, was very much to blame, that could not thinke on (at one time or other) to call his many, and great Livings, (which he possessed) either by the name of Bishopricks, Parsonages, &c. or to have have written particularly, and punctually for his Tithes, or

Surplisse-fees; O such a passage had been worthy to have been printed in letters of Gold, and guarded with Angels of the same mettell.

SECT. 4.

Obj. THe Apostle exhorteth them that are taught, to commu∣nicate to him that teacheth, in all good things, which cannot be effected but by way of Tithes.

Ans. Such gratuities may be effected, and not by way of Tithes,* 1.398 for if I give a Crown, or an Angel, out of my estate, to a Minister, may he not be said to participate of all my estate, certainly it can∣not be denied.

Obj. If Ministers should stand to the reward of what men shall freely give them, they are like to be poorely recompensed for their paines.

Ans. Farre better then the Apostles were, for they did not only want the benefit of Tithes, but they also suffered impri••on∣ment, and persecutions, as the Scriptures doth plentifully wit∣nesse; the Apostle Paul could say, that bonds and afflictions waited upon him where ever he went; such was the condition of the Apostles and Disciples of Christ, which now to suffer by these fine todd Priests, would prove a very hard taske for the most zealous of them to take out.

Obj. Three parts of the Kingdome will give nothing to a godly painfull Minister.

Ans. Three parts of the Common-wealth, and a third part* 1.399 of the fourth wil not be found sit materials for the building of the new Jerusalem, or Church of Christ, and therefore as there wil be but a little flock of sheep, so wil they stand in need of the sewer Shepheards; and doubtlesse God hath so ordered it, that they should be alike suitable to the flocke, for I am verily perswaded that three parts of the Clergy of this Nation, and a third part of the fourth, wil not be found fit Pastors for the flock of Christ.

Obj. You seeme to be of a very strange opinion, doe you ever thinke to see such things come to passe, as the cashering of so many of the Clergy as you speake of?

Ans. Truly until all such of them, as I have named, viz. the

Cavalier Priests, be outed of that Function, or calling they have so arrogantly usurped (viz. as Successors of the Apostles of Christ, being as meere Antagonists to them, as light and darknesse, Heaven and Hell) there can be no true Reformation; yea until the best of their grime, have disclaimed that Antichristian Cal∣ling, by which they claime their Office, it being (as they very wel know, or may know, quite contrary to the election of Pastors in the primative times, who was neither so initiated into their office, or maintained by any such donation, as that of Tithes, which the greatest part of the best of them plead for. Therefore to conclude our Discourse concerning Tithes, whether belonging to Parsonages, or Viccaredges, as of Corne or Hay, Piggs, Geese, egges, &c. I am confident, that the Pope, Cardinals, Jesuits, Monkes, Fryers, Abhots, with all the rest of that Hierarchy of Rome, as also the late Arch-Bishops, Bishops, Deanes, Deanes and Chapters, Arch Deacons, &c. may as justly claime their former Stipends, or Church dues as they call them, (which they once enjoyed amongst us,) as the present Priests, their Parsonages, or Viccareges, they having no more right to them from the Word, then the other before mentioned.

Obj. Them you formerly mentioned had their Revenues taken from them by the Civill Magistrate, but so have not these yet, there∣fore they may justly claime them,

Ans. It is yet to prove that the Civill Magistrate, hath a power to dispose of the Common-wealths Estates, in a Spirituall cognizance, their office being meerly Civill, as I have shewed; especially towards the maintenance of the grand enemies to Christ, and the Common-wealth, as they very wel know; as also in that they have no warrant for any such maintenance, (albeit for the best of their Tribe, as I have proved at large,) and there∣fore for the Civill Magistrate, to dispose of mens Goods, to the maintenance of Antichristians, is more then they ought to doe, or can justifie from the Scriptures, that of Presbitery be∣ing a Hierarchy as the other, and therefore to be ab••lished, in each particular, as the other, and that without respect of persons, as the Covenant injoynes.

Obj. They of the Presbitery have been s••ch, as have stood up with you, in defence of Religion, as also by wh••s•• meanes you have

provailed against the common enemy, viz. the Hierarchy of Bishops, &c. and will you now contemne them?

Ans. The Bishops by th•• same rule, might have pleaded the like priviledge, for they also did well (in their time) by oppo∣sing the Popes grand Hierarchy in this Nation; but yet notwith∣standing being pressing forwards towards a fuller Reform••tion, the Civill Magistrate hath abolished them, being the (ne••) subordinate Hierarchy, &c. now, this of Presbitery being 〈◊〉〈◊〉 a whelpe of the same Litter (as I have, and shall pro••e) they are also as much ingaged to suppresse it; notwithstanding, 〈◊〉〈◊〉 can be said in vindication of them. Yea it is worthy the observa∣tion of all Christians, how the Grand••es of that 〈◊〉〈◊〉, have al∣so (through the just judgement of God) 〈◊〉〈◊〉 the very 〈◊〉〈◊〉 course to that end, as have the rest of the Hie••••rchies 〈◊〉〈◊〉, viz. by the cruelty that they would have imposed upon 〈◊〉〈◊〉, as would not imitate them, in their wayes; the first with 〈◊〉〈◊〉 and Fagg••••, the second by Banishment, &c. and these by the imp••ison∣ment, &c. they had obtained (for their opposits) by an Ordinance of Parliament; which aforesaid Cruelties hath been, and is like to be, the ruine of themselves, whereas otherwise, if they had been more modest, in all probability, they might have been continued (to this present time,) in pompe sufficient for such opposers of the truth, as the other were, and this of Presbitery now is:

And therefore Jack. as thou didst imitate, So thou must likewise suffer; 'tis thy fate, It cannot be avoyded; thou must be Deprived also of thy Hierarchy.

The fourth part of Rom••s ruine by W••ite-Hall, &c.

Treateth how the Church of Christ may be re∣stored to its Primat••v•• pur••y, in its Gatherers, Members, Discipline, and Government, and that Jure Divino, or according to the will and appointment of Jesus Christ.

ANd I John saw the holy City, the new Jerusalem comming downe from God out of Heaven, prepared as a Bride, adorned for her Husband; and I heard a 〈◊〉〈◊〉 ort of Heaven saying, the* 1.400 Tabernacle of God is with men, and he will dwel•• with them, and they shall be his people, and God himselfe shall be with them, and be their God, and God shall wipe away all teares from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more paine, for the former things are passed away, and he that sate upon the Throne said, behold, I make all things new. And be said unto me, write, for these words are true and faithfull; and he said unto me, it is done; I am Alpha and O∣mega, the beginning and the end. I will give unto him that is athirst of the fountaine of the water of life, freely; he that over-commeth shall inherite all things, and I will be his God, and he shall be my Son, but the fearfull and unbeleeving, and the abominable, and murderers, and whore-mongers, and s••rcerers, and Idolaters, and all lyar••, shall have their part in the Lake, which burneth with fire and brimstone, which is the second death. He that hath eares to heare, let him heare what the Spirit saith, &c.

CHAP. I. Treateth of fit Pastors, or Gatherers, &c.

SECT. 1.

HAving thus discovered the corruptions, with which the man of sinne hath infected this Nation, and in as much as the Spirit of God exhorteth us to come out of Babilon; as also in that I would not only search the wound to the bottome, but also apply a salve where∣by to cure it; I have therefore (by Gods assistance,) ventred up∣on the Cure, which soveraigne Plaster, if the Patients, (viz. the people of God be willing to admit, and suffer to continue on,) un∣till the vertue thereof infuse it selfe into the Malady, (I doubt not but to set them in a perfect state) and condition, which doubt∣lesse is the ultimate end, and desire of every true Christian.

Obj. What materials are they, which you would compose the remedy of?

Ans. They consist of foure ingredients, viz. First, in meet Ga∣therers* 1.401 of Churches; 2. Of meet Members to be gathered. 3. Of a meet way to distinguish them, from others which are not meet Members; and 4. Of a meanes to governe them being so gathe∣red; of each of which in order, and first of the first, viz. Touching the qualities, and conditions of such persons, as are fit Gatherers, or to be imployed in the gathering of the Church of Christ, out of the Kingdome of the world, and Antichrist.

SECT. 2.

Obj. VVHat qualified people would you have them to be?

Ans. Such as wil most conforme themselves to* 1.402 the nature, and disposition of them, whom our Saviour first im∣ployed, in gathering it out of Judisme, and Heathenisme, &c.

1. Of such as wil freely labour in the work, and willingly be content with the like allowance for their labour, as the Apostles of Christ were, viz. of such things are set before them, or which is given them as a free benevolence, by the Churches which they shall gather, Luk. 10. 7, 8.

2. Of such as wil take the over-sight of the Flock of Christ, not by constraint, but willingly; not for filthy lucre, but of a ready minde; not as being Lords over Gods heritage, but examples to the flock, 1 Pet. 5. 2. 3.

3. Of such as with the Apostles, seeke not theirs, but them, that wil willingly spend, aad be spent for the flock of Christ, 2 Cor. 12. 14, 15. that wil acknowledge a necessity to be laid upon them, and a woe to be pronounced against them▪ if they preach not the Gospel, 1 Cor. 9. 15, 16, 17, 18. yea rather then they wil be bur∣thensome, wil cause their owne hands to minister unto their necessi∣ti••••▪ Act. 20. 33, 34. 1 Thess. 3. 6. 7. 9. 10. & 2 Thess. 3. 8. 1 Cor. 4. 12.

4. Of such as wil rejoyce in the tribulations, and afflictions which shall happen unto them, for the dispensing of the Gospel; that w•••• freely hazzard their lives amongst Pagans, and unbeleevers, to bring them to the knowledge of the truth, as it is in Jesus, Act. 15. 26. 2 Cor. 11. 24, &c. and wil think themselves happy, that they are accounted worthy to suffer for the profession of their Master Christ, Act. 5. 41.

Such like men as these, would I have imployed, to rebuild the* 1.403 walls of the spirituall Jerusalem, to seperate the stones which shall be sound (in the ruines of the Antichristian fabricks) to be pollishing proofe, (at least in their esteeme) out of that masse of rubbish which they lye amongst, according to the method which the Apostles used in their gatherings of the like nature in the primative times, for without all controversie, to take any other course to effect the work▪ is a way to joyne light, with darknesse, Christ with Beliall, Beleevers and unbeleevers, to make Christs Kingdome, an imperfect Kingdome, his Government an imperfect Government, his Agents imperfect Agents, and so become wil∣full & stubborn opposers of that method, and order, which was used by our Saviour, and his Apostles in their gatherings of Churches.

SECT. 3.

Obj. You will finde but few instruments of such a minde to imploy in that service?

Ans. I am of your judgement in that, yet neverthelesse, see∣ing they ought to be such men (who are to take the imployment

(upon them) we ought to make use of no other; and having con∣fined* 1.404 our selves by Covenant, to observe that method, and order (in the Reformation, we are now upon) as is Jure Divine, or ac∣cording to the wil and appointment of Jesus Christ, and the best reforming Churches of the times) let us in the name, and feare of God, be obedient to every precept, which he, and his Apostles hath left to direct us by▪ not turning either to the right hand of addition, or the left of detraction, to what is prescribed by them; it being chiefly by that meanes, that the Church planted by the Apostles became adulterated: Therefore though there he but few such men to be imployed ••s is mentioned, yet let us consi∣der the battell is the Lords, and he hath promised victory to the Saints, Rev. 17. 14. and he that hath promised, is both faithfull, Heb. 10. 23. and able to performe.

Again, though there be but few who wil lay their helping hands to the work, or put their fingers in the rubbish, to grope out the stones fit for use, yet had we better make use of that few, then to imploy such builders as wil put in such stones as wil first come to hand, although unpollished, or approved of, by the Master builder Christ Jesus, and his Apostles, in the Word.

Obj. Would you have every stone, brought to the Master builders for their approbation, before they be put into the building?

Ans. There is a Rule and Square, which they have left to try* 1.405 by, viz. Faith and Repentance, which if they be not capable of, are not fit for the worke.

Obj. Must every stone be answerable to that Rule, and Square, which is to be imployed in that building?

Ans. As none were admitted into the first Temple of Christ, (built by himselfe and his Apostles) without being answerable to the proportion of their Rule, and Square aforesaid; no more ought they now to be, in the second Temple which is to be built, but further of this, in its due place.

SECT. 4.

Obj. VVHo are they whom you terme such builders as afore∣said?

Ans. Such as build with unhew••n stones, daubing them with* 1.406 untempered M••rter, and so cover them over, with an Orthodoxall

varnish, by which Hipocriticall dealing, they have exceedingly inriched themselves, which craft doth cleerly appeare; by the materials which are now found in their dismantled fabrickes of Papacy, Prelacy, and Presbitery, there being few, or none of them fit to rebuild the Temple of Christ.

Obj. True, in the two former buildings you have named, there hath been found much deceit, and cous••••age, whereby they have ve∣ry much inriched themselves, but the Presbiterian buildings is not taken to be such, for the Parliament doth esteeme them builders as honest men, and their buildings without deceit, yea as such a building as they themselves intend to live under; therefore the Presbiterian builders are none of that linniage, with the two former Builders, or buildings.

Ans. As the Pope, and his Hierarchy, prevailed with Empe∣rors, & the Prelates with Kings, so have the Presbiterians lately with Parliaments; to support their powers, and justifie their Doctrines to be Jure Divino. But the falsity of the two first I presume is manifest to all Gods people, & as for that of Presbitery▪ it is one, and the same with them, in many degrees (as I have & shal prove); and therefore, seeing the Lord is pleased to discover the faultinesse, and errours of it, as of the other, the Magistrate ought no more to countenance it then the other of Popery, and Prelacy, they certainly being the three materiall foundations, of* 1.407 the Popes assumption of his Triple Crown, viz. one for Papacy, another for Prelacy, and the other for Presbitery; the three P P P^s of pleasure, profit, and preferment, by which the Dragon, and the Beast hath subsisted, and been supported, that of Pres∣bitery being the Dragons tayle.

SECT. 5.

Obj. Presbitery is a Government which all or most of the refor∣med Churches now enjoy, and have done for many yeares, and therefore without doubt, it is according to the will and appoint∣ment of Jesus Christ.

Ans. Antiquity cannot make errour truth, neither is it a sure* 1.408 marke of the true Church of Jesus Christ, unlesse fetched from the Radex, or the first root of it, (viz. from himselfe, and his Apostles;) for if Antiquity any other waies should carry it,

the Papists would have it cleere both from Prelates, Presbiteri∣ans, and Independants. Againe, that Antiquity is no sure marke of the truth, may be proved by severall instances, viz.

1. In the time before the Law, where we finde that Laban* 1.409 pretended Antiquity for his Gods, Gen. 31. 53. whom his Father, and Grand-father worshipped; but Jacob sweareth by the feare of his Father Isaac, he ••iseth no higher, neither to Grand-father, or Grand-fathers Father; Terah Abrahams Father, being an Idolater, Joshua 14. 2. and it is likely that Abraham also had a touch of the same superstitious worship before his calling from his Fathers house; for the Lord appearing unto Jacob in a Visi∣on, Gen. 4••. 3. calleth himselfe, The God of thy Father; Jacob then could not at the furthest goe beyond Abraham, for divers hundred yeares to fetch his faith, though the most ancient Pa∣triarkes, Noah, Sem▪ Heber, was not of the same faith and Reli∣gion, Antiquity therefore is no sure marke, unlesse as before; for so indeed the truth is more ancient then error.

2. Stephen (under the Gospel) could not prove his faith from* 1.410 the immediate discent of his Parents▪ for of them saith he, Yee have alwaies resisted the Holy Ghost, as your Fathers did, so doe ye••, Act. 7. 53. he ascended up to Abraham, Moses, and the Pro∣phets time, and so must the Government of Christ be now fetched from its primative purity, viz. from Chr••st and his Apostles, and not from Prelacy or Presbitery, they being the Reliques of Po∣p••ry, as I have and shall prove. Againe▪ we are not to worship God any other way, then he hath prescribed in the Word; for as he is only to be ••or••••ipped, ••o he is only to prescribe a rule how he wil be worshipped, and therefore all will-worship (as the Apostle 〈◊〉〈◊〉 i••, ••••l. ••, ••3.) is condemned, seeing he wil not be* 1.411 worshipped, according to the ph••n••••sie of men, as our Saviour also ••••••••meth. It can then be no warrant for us, to be of the same Religion with our Fathers, or Grand-fathers, because all the worl•• hath been blinded with Superstition, and ignorance, for divers hundreds of yeares▪ and therefore we are to acsend up to the first Originall, viz. to Christ and his Apostles.

Obj. Doubtlesse the Presbiterian Government is according to the will, and appointment of Jesus Christ, in regard it hath past so many refinings?

Ans. I shall prove there is but one step betwixt it, and Pa∣pacy* 1.412 in grosse (viz. Prelacy) and therefore until it be purged al∣so from its drosse, we are not to joyne in League with it, viz. un∣til they conforme unto the rule prescribed in the Word.

SECT. 6.

Obj. IF the Government which ought to be established be not yet knowne, what is become of all since the primative times (••••∣ring the Apostacy) that have practised contrary to th•• truth, (through ignorance) and yet have thought they have sacrifi•••••• their lives for it; witnesse the many Martyrs, that hath suffered fire, and faggot, for their judgements, which since are de••me•• ••ro••ious?

Ans. Ignorance is of two sorts, viz. Simple ignorance▪ and* 1.413 Wilfull ignorance; simple ignorance is such as was in the Disci∣ples of Ephesus, that did not know whether there were any Ho∣ly Ghost or no, Act. 19. 2. under which notion may be conclu∣ded all those whom the Lord is not pleased to reveale many of his secrets, and yet practise according to that knowledge they have, with a desire to improve their Talent, and not to bury it* 1.414 in a Napkin; such people (I say) though they come farre short of the knowledge which others have, may be saved thereby; (yea albeit under the least degree of Knowledge in Christianity, if it be but as a graine of Mustard seed) as wel as he that hath attai∣ned to the highest pitch of it, for to whom little is given, little will be required.

2. Wilfull ignorance is such as the Psalmist speaketh of, where* 1.415 he saith, The foole hath said in his heart that there is ••o God, Psal. 14. 1. such an one was Pharaoh, who said, I know no•• the Lord, Exod. 5. 2. and such are all Athists, and wicked people, which love darknesse rather then light; such as ••••••e to be bet∣ter reformed, and reject apparant light being offered, and under this stubbornesse of Spirit, men may as wel be damned under the notion of Presbitery, or Independenly, as of Papacy, and rather, for to whom much is given, of them much will be required.

Again, God hath had his Church in all ages, & albeit that every* 1.416 age hath not had the same measure of light to worship him by (for Abraham saw more of Christ then Adam, Moses more then〈2 pages missing〉〈2 pages missing〉

a patterne for us to imitate; (as that in the Mount was unto Moses for building the Tabernacle,) and in so doing, I hope I shall not be gaine-sayed; presuming also, that it is the desire of all, that the Reformation (now intended) may be punctually according to the wil, and appointment of Jesus Christ, and not to be mixed with humane inventions, or traditions of men, it being a thing so much de••ested (both of Christ, and all true Christians) as that it de••er••eth to be hissed out of the Church of Christ.

Obj. Hold me no longer in di••••ence, but acquaint me with your intention.

Ans. I wil deliver it in the expresse words of our Saviour to* 1.417 his Apostles, to that very purpose, viz. Goe teach all Nations, and Baptize them, &c. Mat. 28. 19. As also, Goe yee into all the world, and preach the Gospel to every creature; he that beleeveth, and is baptized, shall be saved, &c.

SECT. 2.

Obj. WHat would you infer from them words of our Saviour?* 1.418

Ans. That Doctrine and Faith ought to goe be∣fore Baptisme, and if we duly observe the words of Christ, they testifie as much. For he doth not say, Goe, baptize all Nations and teach them, but he giveth them directions in the first place to teach them, and then Baptize them. As also in that other place, he sayeth not, He that is baptized and then beleeveth, but con∣trariwise, he that beleeveth before Baptisme. Baptisme being a consequence thereof, so that of necessity Doctrine and Faith must precede Baptisme, and Baptisme the initiating of a Chri∣stian into the society of the Church Militant; yea for the fuller confirmation of it, our S••••iour doth iterate the word (teach) as if he should have said; First teach them the principles of Reli∣gion, by way of 〈◊〉〈◊〉, which is the milke of the Word, and when they h••ve learnt to k••ow me, and what I have done for 〈◊〉〈◊〉, as also what I have injoyned them that are my Disciples to observe, if they be willing 〈◊〉〈◊〉, then Baptize them, then 〈◊〉〈◊〉 th•••• into my ••••••••k▪ and after they be so admitted, then 〈◊〉〈◊〉 them with the strongest meat of the Word, with the Miste∣r•••••• of Sal••ation; then te••••h them to observe all things whatso∣•••••••• I have commanded you, and 〈◊〉〈◊〉 doing, I will be with you unto the end of the world.

As also in them words of our Saviour, (Mark 16. 16. He that beleeveth and is baptized, shall be saved) maketh it evident, that Droctrine and faith must goe before Baptisme; for there can be no beliefe, without faith, and faith is said to come by hearing, and he that heareth, must first be capable of hearing, before he can understand what be is to beleeve, and until then (the text saith) he is not to be admitted a member of the Church of Christ.

SECT. 3.

Obj. BY your expressions, I perceive you would not have Infants admitted to the Sacrament of Baptisme?

Ans. We ought not to admit any as Members, of the Church* 1.419 of Christ, until they be capable of the profession of a Christian, would you not think it a meere madnesse to binde an Infant to a Trade, before it can either goe or speake?

Obj. Yes certainly it were a madnesse indeed, but what of that?

Ans. It is as great a folly in Parents to desire, or the Church to* 1.420 admit of such Infants, as Members of the Church of Christ, and so consequently professors of his Name (for the Apostle saith, that as many as are baptized into Christ, have put 〈◊〉〈◊〉 Christ Gal. 3. 27.) before they know either the Church, or Christ.

Obj. By these expressions you shew your selfe contrary to the judgements both of the Presbiterians, Independants, &c.

Ans. By them words, I shew my selfe such an one, as would be guided and directed by the precepts and examples of Christ, and his Apostles.

Obj. Did not Christ and his Apostles allow of Infants, as Mem∣bers of his Church?

Ans. The elect of them he did, and doth admit, as Members of his Church triumphant, but not of his Church Militant.

Obj. Did not the Apostles of Christ baptize Infants?

Ans. Where doe you read of any that they baptized?

Obj. True, we doe not read nominally that they did baptize in∣fants, but we read that they did baptize whole families (amongst which infants might be included) as the family of Lidia, the Jaylor, &c.

Ans. That is but a meere supposition, without any ground

from the Word, for doe you thinke that Christ would leave the Sacrament of Baptisme, without a sufficient discovery to whom it did belong.

SECT. 3.

Obj. IT doth belong to the children of the faithfull, for if the root be holy, so are the branches?

Ans. That doth not alwaies follow, for Isaac and Rebecca was holy roots (as you terme them) and yet Esau was not an holy branch, whom the Lord hath rejected before his birth.

Obj. It is said concerning him, that the elder shall serve the younger, or the greater the lesse, but not as you say?

Ans.. I pray whether are you, or the Prophet Malachy, the* 1.421 more able to expound the meaning of that text of Scripture, if the Prophet, he rendereth it thus? I loved Jacob, and I hated Esau, Mal. 1. 1, 2. Againe, the Prophet Ezekiel telleth us, that godly Parents may have wicked children, Ezek. 18. 5. 10. 14. 17, &c. and wicked Parents may have godly children, so that your Argu∣ment cannot hold water.

Obj. Doth not Peter tell the Jewes, Act. 2. 3. 6. that the pro∣mise is to them and their children?

Ans. 'Tis true that Peter acquainted them so, but what is that to us?

Obj. Doth not the same belong to us, and our children, as did to the Jewes, and their children?

Ans. No, for the Jewes were a peculiar people, chosen of God, above all the people of the face of the earth, and so were not we Gextiles, and therefore, that holdeth no better then your former Argument.

For to whom that Covenant was made, to them only it did belong; but that Covenant was made to Abraham, and his car∣nall Seed, (of which we are not) and none other.

Ergo that Covenant belonged to them, and to none other.

SECT. 4.

Obj. BY your owne confession, that Covenant belonged unto Esau as well as to Jacob.

Ans. The externall covenant of Circumcision did, but not the internall covenant of Grace and Salvation.

Obj. It is the externall covenant which we dispute of, and therefore as Esau being included in that externall Covenant, was admitted to the externall signe, or badge of the Covenant, (viz. Circumcision) why should not our children being of that Church, as Esau and Jacob was) be admitted to the externall signe, or badge of Baptisme, which we retaine in the roome of their Cir∣cum••ision?

Ans. Because we are not borne under that externall Cove∣nant, as they were (as I have shewed you) for that Covenant was made unto Abraham, and his externall Seed, so that if you can prove that we Gentiles are sprung from the carnall loynes of Abraham, then I wil yeeld, that we ought to be Circumcised as they were, but not Baptized, as I shall hereafter shew you.

Obj. That we are sprung from the carnall loynes of Abraham, I cannot prove, but the words of Peter extend further, viz. to all that are afarre off, even as many as the Lord our God shall call.

Ans. There you have hit the naile on the head, for I yeeld that in them very words the Apostle includeth the Gentiles, but mark the Proviso, viz. no more of them or their children, then shal first be called by the Lord our God, viz. by the power of the Word preached, which was then, and is now (in relation to the Gentiles) the very meanes of their initiation into the Covenant, as the text doth verifie, Acts 2. 39. for otherwise what can you inferre from that text of Scripture?

Obj. That all the Gentiles were included under that promise.

Ans. You see it very evident to the contrary, and how no more then are so called, can be comprehended in that Covenant, or be made heires of Abraham.

SECT. 5.

Obj. YOu cannot deny but that we Gentiles are made the children of Abraham by faith, as well as the Jewes, for the Apostle saith, that as many as are of faith, are of faithfull Abraham, Rom. 4. 16.

Ans. It is granted we are so, but not then, before we have* 1.422 faith, and that by your owne confession; therefore untill we have faith, we are not heires of the Promise, and so consequent∣ly ought not to be admitted to the badge or seale of the Pro∣mise.

But suppose (that which cannot be proved by Scripture) that the externall Covenant did belong to the Gentiles, as well as to the Jewes, yet certainly we ought not to thinke that we have a greater priviledge then the Jewes could obtaine by vertue of the promise made unto them in Abraham, they being the na∣turall branches of the true Olive Tree, and we branches of the wilde Olive only incerted by faith, Rom. 11. 20. 24.

Obj. We desire no greater a priviledge, but only the same.

Ans. But you doe, and that a farre greater priviledge then the Jewes could obtaine by vertue of the promise made unto them.

Obj. Wherein I pray you, did they not obtaine Circumcision by the vertue of that Covenant made to their father Abraham, where∣by they were made members of the externall Church; and doe we any more in requiring Baptisme, then to be acknowledged Mem∣bers of the same now?

Ans. Yea, and that a farre greater priviledge then the Jewes* 1.423 had; for though they by meanes of the Covenant, and promise aforesaid, were admitted to Circumcision, and so made members of the externall Church of the Jewes, yet were not them Jewes (so Circumcised) admitted to Baptisme, before an actuall ac∣knowledgement of their faith, and repentance; as in Act. 2. 23. to which purpose the Scripture is very significant; (yea upon every occasion of Baptisme, whether they were Jewes, and so in∣cluded in the externall covenant of Circumcision; or Gentiles, and so excluded the same) but we Gentiles expect to be admit∣ted to Baptisme by vertue of that Covenant made to them, and that without that faith and repentance (which was required of them) therefore certainly we claime a farre greater priviledge then the Jewes could obtaine by vertue of the Covenant aforesaid.

SECT. 6.

Obj. HAve not Children faith?* 1.424

Ans. Children which are of the elect of God have the seed of faith, but how shall the Church be satisfied that they are so, untill they expresse it in the fruits thereof. And we may safely conclude, that seeing faith was required of the Jewes,

(which had those former priviledges above us, as also, of such whose lives might be partly known to the Apostles) that it ought* 1.425 much more to be required of us Gentiles (which are no waies in the Covenant unlesse by faith, which doth not at all appeare in Infants) and from hence I thus argue touching the further clea∣ring of the point in controversie, viz.

1. In the thing wherein we ought to be cautalous of them, whose actions are visible, in the same thing, we ought to be more carefull of them, whose actions doth not yet appeare.

But in matters of Baptisme, the Apostles themselves were cau∣talous how they admitted of men, whose deeds or actions might be partly knowne unto them.

Ergo in the same case ought we to become more carefull how we admit of Children, whose faith, and actions doth not yet appeare.

2. The example of Christ and his Apostles in gathering of that Church out of Judisme, and Heathenisme, ought to be our patterne now to imitate.

But we read not that they did admit of Infants, as Members of their Churches.

Ergo to Baptize Infants, is a way never to compose such a Church of Beleevers, as was in the Apostles time.

3. That thing that maketh us Heires, must first be obtained, before we can be said to be Heires.

But it is only faith, that maketh us Gentiles, Heires of the Promise, made unto Abraham, and his Seed, viz. Jesus Christ.

Ergo we must first have the faith, which Abraham had, before we can be said to be Heires of Abraham; and untill then, the Promise doth in no wise belong unto us; and if not the Pro∣mise, consequently not the seale or badge of the Promise, viz. Baptisme.

SECT. 7.

AGaine, as the Sacraments of Christ are perfect, so ought the* 1.426 receivers thereof, to be capable of their perfection; and seeing faith and repentance is, or ought to be required of such parties as communicate at the Lords Supper, why ought not the like to be required of such as are admitted to Baptisme, it being

also a Sacrament as the other, the one giving admittance, and the other entertainment, to the faithfull, and penitent.

Obj. Will you say, that Infants have no faith untill they be able to expresse it to the Church?

Ans. I will not say but such of them, as are of the elect, have the seed of faith, but untill those seeds produce the fruits of faith, the Church is ignorant that they have them; and therefore un∣till then, may justly refuse to admit them as Members of the Church (which at the least ought to consist of seeming Christi∣ans) as I have and shall prove.

Obj. We ought to have a charitable opinion of all Christians, but especially of the seed of the faithfull.

Ans. It was and is such a charity, as that which hath made,* 1.427 and yet doth make our see••ing Churches as they are, viz. a Den of Thieves, a House of Merchandize; we have had too charita∣ble an Opinion of many, yea of the most, which desperately, and without reverence, have been admitted Pupels, to that Trinity Colledge of Saints, as Co-heires with Christ, who have after proved a d••sgrace, and scandall to that Divine Fellowship, which simply, and unadvisedly, we supposed they tooke upon them, when they knew not their right hand from their left, yea when Baptisme was not so much as in their thoughts.

SECT. 8.

Obj. HOw can you be assured who hath true faith, seeing the Apostles themselves were deceived, as in Simon Magus, Annanias, Saphira? &c.

Ans. Therefore ought we to be more cautelous whom we re∣ceive,* 1.428 and to require as great a testimony of their faith as possi∣ble may be before we admit of them to the Sacrament of Bap∣tisme, in regard that the more there is so admitted into that sacred Society, the more it will be polluted, and made a scandall by the enemies thereof; and the plaine truth is, out of a care∣lesse neglect of so doing▪ as also out of a too indulgent charity, that Children have the seeds of faith, and so are included in the* 1.429 covenant of grace and salvation, Religion is made abominably scandalous, by making such of the number of the faithfull, as yet never attained to the measure, or proportion of the faith of

Devils, yea by this meanes such a people is admitted as Christi∣ans, as is too apparent (if possible) would tread both Christ and his members under foot, yea by this meanes as aforesaid, what a company of debauched Water-rats, and Mault-wormes, &c. I meane Drunkards, Whore-masters, Sabboth-breakers, and what not, have we now in this Common-wealth, under the notion of Christians and Protestants, yea such, who if they, who are most invetterately bitter against this Method (which I, or rather Christ himselfe, and his Apostles hath prescribed) were now to Baptize such, they could not with modesty, without repentance, and a promise of new obedience went before.

SECT. 9.

Obj. DId not our Lord and Saviour Jesus Christ meekly im∣brace Infants which was brought unto him, yea and blame his Disciples, who would have kept them from him, saying, that of such were the kingdome of heaven?

Ans. Christ blessed them, because he might know them to be of the elect, for otherwise he would not have done so; for as himselfe confesseth, he prayeth not for the world, Joh. 17, 9.

2. Though he blessed them, doth it therefore follow that all Children are blessed, if so, a gallant conclusion.

3. Though he blessed them, it doth not follow that forth∣with he commanded them to be Baptized, and as for himselfe, he baptized none, Joh. 4. 2. neither is it sa••d that he commanded his Disciples to doe it, no doubtlesse he left that to doe, untill they were of yeares of knowledge what the profession was, which they were to undertake, for it is the hardest taske that ever flesh and blood tooke upon them, to become a Christian indeed.

4. Neither are we to think, that the Kingdome of God, whe∣ther* 1.430 militant or triumphant, doth consist only of young Infants, (as you would have them consequent words of our Saviour, Mat. 19. 13.) for then men of yeares should be excluded; therefore it must be that our Saviour meaneth such as become Infants by a second Birth, which is the substance of his Dis∣course with Nichodemus, Joh. 3. 3. as also whereof the Apostle Peter speaketh, 1 Pet. 2. 2. where he willeth the Jewes to be∣come

as new borne babes, desiring the sincere milke of the Word, that they might grow thereby. He sheweth them also in the third verse, how this birth is produced, viz. not of corruptible, but of the incorruptible seed of the Word of God, which liveth, and abi∣deth in them, The Apostle Paul also termeth it, the putting off the old man, and putting on the new, Col. 3. 10. and in relation to which, he testifieth himselfe to be a Father to the Corinthians, by begetting them to the Gospel, 1 Cor. 4. 15. by all which it clearly appeareth, that them words of Christ (viz. of such are the Kingdome of heaven,) are not meant possitively of little In∣fants, but such as become so, by a Spirituall birth, as infants by a Carnall birth.

SECT. 10.

Obj. THe Apostle telleth us, that the unbeleeving wife is san∣ctified by the beleeving husband, and the unbeleeving husband, by the beleeving wife, for otherwise their children would be uncleane, but by that meanes they are made holy; so that the Children of beleeving Parents are holy, and therefore to be ad∣mitted members of the Church.

Ans. The same Apostle doth also give us to know, Rom. 5. 12.* 1.431 that we are all under originall sin, and all by nature the children of wrath, and therefore faeadrall holinesse is not to be imagined in Children; yea it is very probable by my former instances of Esau, Judas, and that passage in Ezekiels Prophesie, that godly Parents may have wicked Children; and the Prophet Habakkuk also saith, that the just shall live by his faith, (viz. by his owne faith) for otherwise (if one mans faith would save more then himselfe) that Popish tenent of Supererrogation might lawfully be justified, which we utterly disclaime (as well we may) doubtlesse then the Apostles meaning in that place was no other but this, viz. that like as all things are cleane to the cleane, Tit. 1. 15. as food, raiment, &c. so was the unchristian woman to the Christian man, as that he may be conversant with her, and not offend; and that the children begotten by such a couple, are not to be, reputed as unlawfull, or impure; or else the Apostle writ to satisfie a scruple, viz. That if unbeleeving made a wife unholy unto her husband, or a husband unholy to his wife, it would make

their Children unholy too, and so both or none was to be put* 1.432 away; but in regard, that to the pure all things are pure, there∣fore as well the children, as the wife, in that sence aforesaid. And not that the beleeving husband, doth incorporate an inherent holinesse into the unbeleeving woman, or the woman to the man, in the act of Marriage, or both of them into the Childe, for that is punctually to contradict the aforesaid Scriptures, and so conse∣quently for the said Apostle to contradict himselfe.

SECT. 10.

Obj. IF Infants be not Baptized, then are they left in death, and ought to be of no more esteeme then Pagans, or Infidels.

Ans. To the first of these I answer, that the Lord knoweth who* 1.433 are his; and though Children should dye unbaptized, yet if, of Gods elect, they shall be saved, as if they had been Baptized; but though these things be knowne unto God, yet as I said before, the Church is ignorant, who are elect, and who are not; and therefore they ought to be as carefull as may be, whom they ad∣mit into their Societies, for feare of the scandals which may ac∣crew by the entertainment of the wicked.

And as touching the second, viz. that Children unbaptized are* 1.434 of no more esteeme then Pagans, or Infidels, I answer; that to speake such words is like a Pagan or Infidell; for being Children of beleeving Parents, they may have great hopes that they appertaine unto election and salvation; as also they may be comforted, by their godly indeavour to educate them in the feare, and nurture of the Lord.

To conclude then this point touching Infants Baptisme I af∣firme, that Infants being detained from Baptisme, untill they be capable of the profession of a Christian, will be a great induce∣ment* 1.435 to Parents to educate their Children in the wayes of godli∣nesse. (that they may fit them as soone as possible they can, to be ingrafted into the Church of Christ, or communion of Saints) knowing that the longer they are kept o••t of the Church, the more will be their disgrace and disesteem of the Church; and con∣trariwise, the admitting of Infants to Baptisme, before such edu∣cation, is a way to make Parents carelesse, and their Children refractory.

CHAP. VI. Treateth of rebaptizing, &c.

SECT. 1.

Objection▪ THough you doe not allow of Baptizing of Infants, yet surely you doe not demand it againe of them who are already baptized?

Ans. Yes certainly but we ought, else where∣fore did the Apostle demand a ••••nfess••on of Faith,* 1.436 and Repentance, of the men of the Jewes, Acts 2. 38. (who were before of the Seed of Abraham, and already Circumcised, and so consequently of the externall Church) be∣fore they would admit them to the Sacrament of Baptisme. And seeing that the Apostle required such things of them Jewes, how much more ought the like to be required of us Gentiles, who as I have already shewed, are not by nature in the Covenant, and so consequently not of the externall seed as they were, the dimme* 1.437 light of Circumcision being as farre inferiour to the glorious and shining light of Baptism, as the office of John Baptist exceeded that of Moses, or the smallest Star a flash of Lightning.

SECT. 2.

Obj. IS not Circumcision and Baptisme one and the same in quality?

Ans. If they were so, then the Jewes who were formerly Cir∣cumcised under the Law, had no need of being Baptized under the Gospell.

Obj. What difference make you betwixt them?

Ans. Circumcision was of the same nature, as was the rest of the Ceremonies, which was by an externall signe, to shew the internall meaning; as the Paschall Lambe did represent Christ, and so of the rest.

And in like manner the Circumcision of the flesh, did prefigure

the Circumcision, and mortifying of the corrupt affections of the heart, as the Apostle sheweth, Rom. 2. 2••. He is not a Jew that is one outwardly, and Circumcision is not that ••hich is outward in the flesh, but he is a Jew that is one inwardly, and Circum••••sion is that which is of the heart, and not of the l••••ter; and to this pur∣pose Moses willeth the Israelites to circumcise the ••ore-••kins of their hearts, Deut. 10. 16. so that Circum•••••••••••• was my 〈◊〉〈◊〉 pre∣parative to Baptisme, as we may see, Act. 2. 3••. wh•••••• 〈◊〉〈◊〉 re∣quireth of them Jewes, who were already Circumcised, to re∣pent,* 1.438 and be Baptized; by which it is evident▪ that Circumcision whose effects was to mortifie the corruption of the heart, was meerly a preparative to Baptisme. And from hence I argue, That seeing Mortification, which is a dying to sin, and living to righte∣ousnesse, were required of the aforenamed persons, before they could be admitted to Baptisme, how much more ought it to be required of us Gentiles before our admittance unto it.

Again, take Circumcision as a seale of the righteousnesse of* 1.439 faith, and it also appeares, that the externall Ceremony of circum∣cising the flesh, was but a type of the internall circumcision of the heart, which is exprest under the name of a new Creature, which is wrought in us by faith in Christ, and is required of as many of us, as desire to put on Christ in Baptisme, as will clearly appeare by these places of Scripture, as by the words of Christ, Mat. 28. 19, 20. Mark 16. 16. as also by his Apostle, Act. 2. 38. & 16. 30. & 18. 8. &c.

SECT. 3.

SO that Circumcision is no more the same with Baptisme, then* 1.440 the Paschall Lambe was the same with Christ; as then the Paschall Lambe and other representations of Christ, were abo∣lished by the comming of Christ, so likewise Circumcision was abolished, when the purity of faith was required; for the grea∣ter measure of light requireth the greater measure of faith to proportion or suite with it; for as before or under the Law, when Christ was discovered mistically, as in a Glasse, by Types, and Figures, he was also pleased that their faith, and repentance, should be likewise typified unto them, as by circumcising their fore-skin; but when Christ came clearly to reveale himselfe,

then as well the representation of their faith must be removed, (viz. Circumcision) as the other representations of his person; and therefore as he was then visible, and audable, so he then likewise required, that their faith should be no more shrouded under the vizzard of Circumcision, but that it should be as clear∣ly expressed to the world, as he himselfe was in the world; wit∣nesse the former Scriptures.

Baptisme is then the same with Circumcision only in this, viz.* 1.441 that as circumcision did belong to the externall Covenant of God to Abraham and his seed, as that he would be their God, &c. so Baptisme doth likewise belong to the internall Covenant of Grace and Salvation, and therefore when the Jewes were to take that degree, Circumcision could be no longer a signe unto them, but must give place to Baptisme, to usher them into that Spirituall society, whereof it is a badge. All then who have been hitherto Baptized, in relation to that externall Covenant as afore∣said, are no more priviledged by it, then the Jewes were by their Circumcision, which they shooke off, when they were to be ad∣mitted to that of Grace & Salvation, by the gate of Baptisme; and therefore it ought likewise to be relinquished by such now, as the other was by the Jewes then.

SECT. 4.

Obj. YOu have given me much satisfaction concerning the par∣ties who are to be admitted to Baptisme, I now desire to be satisfied in some particulars touching the Sacrament it selfe, and the circumstances that doe belong unto it.

Ans. As I have given you satisfaction in the one, so I hope to doe in the other, in whatsoever you shall demand; for I am con∣fident that as it is a Sacrament, (as the Lords Supper is a Sacra∣ment) so the Lord of the Sacrament hath as fully revealed in his Word touching all the materials of it, as of the other, and first I wil shew you the nature, and property of a Sacrament.

1. A Sacrament is an outward signe, whereby the Lord doth* 1.442 seale up in our Consciences, the promises of his good wil, to sup∣port the weaknesse of our faith; and we on the other side, to testifie our godlinesse, as wel before him, and the Angels, as be∣fore men, call it a visible signe of an holy thing.

2. As touching the office of a Sacrament, it is no other, then* 1.443 as the Word, whose office is to offer unto us Christ, and in him all the treasures of the heavenly Grace (which if we have not faith to apprehend, it availeth us nothing) so likewise unlesse we have faith (which is as the mouth of a vessell, to receive liquor) to apprehend and receive these misteries of Salvation, and graces of the Holy Ghost, they doe nothing at all profit us; yea the receivers of these Sacraments, without this faith, doth make them liable to the wrath of God, as the Apostle sheweth, 1 Cor. 11. 50, &c.

3. The word Sacrament doth generally comprehend all signes* 1.444 which ever God gave to Mankinde to use, by which he might as∣sure them of the truth of his promise, which in former times he gave out in naturall things; as when he gave Adam the Tree of* 1.445 Life, to be a pledge of immortality, and the Rain-bow to Noah, and his posterity; and sometimes in Miracles, as when he shewed Abraham a light in a smoking Oven, Gen. 15. 17. as al∣so when he wet the Fleece with dew, all the ground being dry about it, to promise victory to Gidion, Judg. 6. 37. &c.

SECT. 5.

BUt these two peculiar Sacraments of Baptisme, and the Lords* 1.446 Supper, Christ hath only ordained in his Church, to nourish his Children in one faith, for men cannot be perfectly joyned to∣gether into one frame of Religion, either true, or false, unlesse they be knit together, in some fellowship of visible Sacraments, which have been divers, in regard of the divers respects of the times, for Circumcision was granted to Abraham, Gen. 17. 20. whereunto Purification, and Sacrifices were added, as these also left unto us by Christ, viz. Baptisme, and the Supper of our Lord, as these Scriptures witnesse, Mat. 28. 19. Mark 16. 16. Mat. 27. 27, 28. Mark 14. 22, 23, 24. Luk. 22. 19, 20. therefore until these two Sacraments be joyned together (as at the first institution thereof, in their perfect purity) which hath been so long divi∣ded by the power of Antichrist (who as it were gave these holy* 1.447 things to Doggs) permitting all sorts of people to make use of these holy vessels of the Sanctuary, to presse in at this sacred gate of Baptisme into that glorious Temple of Christ, yea even

of such as would teare Christ and his Church in peeces, which this Nation hath had woefull experience of, for these many yeares; I say untill these Sacraments be administred according to the first intent of them) it is impossible that religion should flourish in its primative purity. And as for the defining of this particular Sacrament of Baptisme, I terme it a gate or entrance, whereby those who have a hungering and thirsting desire to be admitted into the society of the spirituall Jerusalem, or the City of the great King, Rev. 22. 24. may have accesse, through which gate ought in no wise to enter any thing that defileth, or maketh uncleane, nei∣ther* 1.448 what worketh abomination, or maketh a lye, Rev. 22. 15. And this Sacrament of Baptism is given by Christ for a double use, as first, for the manifestation of our faith in Christ. 2. For the satisfaction of the Church, viz. that we have a desire to be incorpo∣rated into the society of the faithfull.

SECT. 6.

Obj. IF any come to present themselves to the Church, or Congre∣gation, desiring to be made a member of the same, what would you require more then an expressive faith, that Jesus Christ is the Son of God.

Ans. In regard we have not so much knowledge (as the Apo∣stles had) to discerne the sincerity of their faith and repentance, we desire it may be more exemplified, then it was to the Apostles, who as we read was satisfied with the bare confession, that Jesus Christ was the Son of God; it being also all the acknowledgement whch we read was made by the Ennuch, Act. 8. 37.

Obj. What further inlargement would you require of them that desire to be made members, seeing Philip was so satisfied with that* 1.449 confession of the Ennuch as aforesaid, (whose life and conversa∣tion he could not know) it being also all, that was demanded of the Jaylor, and his family, Act. 16. 31.

Ans. There may be some reason given, why the Apostles were so satisfied, as, 1. In that the Doctrine of Christ was not at that time drawne into a forme.

2. In that Christ the fountaine of that Doctrine, was but even revealing to the world.

But it is otherwise now, for the Doctrine of Christ, and his

Apostles, is not only drawne into a forme by the Apostles, but Christ is also thereby clearly revealed unto us. And therefore faith and obedience is to be given to as much of Christ, as is cleerly revealed in his Word, before we be admitted as members of his Church.

SECT. 7.

ANd it is also to be observed, that the Baptisme unto which* 1.450 we are to be Baptized, hath attained its growth by many degrees, and according to the measure of each degree, Christ was pleased to accept of the like measure and proportion of faith, which was sutable to each degree of knowledge then extant; as in that of Circumcision, as also when the Israelites were bapti∣zed in the cloud, and in the sea; in all which, our Saviour did require no more saith, and obedience, then did proportion with that light of knowledge then extant; and so as the D••y-starre did appeare more visible, the more visible appearance of their saith was required. As appeareth by Johns Baptisme, wherein was re∣quired externall repentance, as we may read, Luke 3. where he exhorteth the Jewes, to bring forth fruits meet for repentance, or as became penitent men; and nor to think it were sufficient then to say, they had Abraham to their Father, in that the time was come that they must expresse that faith publickly themselves, which was in Abraham, and that if they refused so to doe (that then rather then God would w••nt a people to professe him) he would raise them out of the very stones that should effect it; and this was, in regard of the then so neare approach, or manifestation of the person of Christ, who was the light it selfe; and thus each of these Baptismes did prefigure other, untill it came to the highest pitch, viz. the most glorious Baptisme of Christ, viz. of the Holy Ghost, and of Fire, which was accomplished, at the day of Penticost, Act. 1. 2. 3. 4. at which time, it was delivered in its full perfection.

SECT. 8.

Obj. BY your owne acknowledgement, the Sacrament of Baptisme having attained its perfection, it ought to be delivered now, in that nature, or else it is not punctually exhibited by him who doth administer it.

Ans. That doth not follow, for the gifts of the Holy Ghost* 1.451 was never given in that power, and efficacy, by the Apostles as was then by Christ, that being a Baptisme which Christ did pe∣culiarly promise to bestow upon his Disciples only (to the end they might be inabled the better to carry on that great designe he had then to act by them) as will appeare by our Saviours ex∣pressions, Act. 1. 5. But yee shall be baptized with the Holy Ghost and with fire, &c. intimating them only whom he meant to impl••y; as also ver. 8. but yee shall receive power after that the Holy Ghost is come upon you, and yee shall be witnesses unto me, &c.

Obj. We read that whilst Peter pr••ached to Cornelius, and his Kinsmen, that the Holy Ghost fell upon them, and that they spake with tongues and glorified God.

Ans. But we read not that the Holy Ghost appeared in the* 1.452 shape of cl••ven tongues, like as of fire, &c, however the gift there spoken of was not the donation of Peter himselfe, but of Christ; neither can it be expected that the like gift of the Holy Ghost should be now given, as was then by the Apostles, in regard that such Miracles was only permitted for the bringing in of the Gospel into the world, as also for glorifying Christs first com∣ming in the flesh; and albeit the Apostles had power to give the Holy Ghost, yet did they not alwaies exercise it, for when Pe∣ter baptized that number spoken of, Act. 2. 41. it is not said, that he gave the Holy Ghost with it; neither is it said to be given to the Jaylor, the Eunuch, Lidia, and many others.

Obj. In all the places you have named, it is not said, that the Holy Ghost was not given at the time of their Baptizing, so that i•• is only your suspicion that it was not given at that time?

Ans. It is punctually proved, Act. 8. in that passage concern∣ing* 1.453 Philip, and the Samaritans, whom he is said to have baptized, ver. 12. as also of Simon Magus, ver. 13. yet notwithstanding that baptizing them by Philip, it is said that the Apostles being then at Jerusalem, sent Peter and John unto them, who is said in the 15. ver. to pray for them that they might receive the Holy Ghost, for as yet saith the text (in the 16. ver.) he was not fallen upon none of them, only they were baptized in the name of the Lord Jesus. And in the 17. verse it is said, that they laid their hands upon them, and they received the Holy Ghost. In which passage

we may observe▪ 1. That Philip did Baptize, without the additionall gift of the Holy Ghost given with it. 2. That it was not Johns Baptisme wherewith he did so baptize them, but that of Jesus Christ; and 3. That the Holy Ghost was given by o∣ther distinct parties, after the Samaritans was so baptized by Philip.

It is evident then that Philip did not give the Holy Ghost to them Samaritans whom he Baptized, and therefore it must con∣sequently follow, and that of necessity, that Philip either had not the power to give the Holy Ghost, or else, it was no usuall thing for to give it upon such occasions.

SECT. 9.

Obj. PHilip being but a Deacon, peradventure had not the power to give the Holy Ghost to them Samaritans?

Ans. If he had power to Baptize, and not to give the Holy* 1.454 Ghost, it proves that such an one may Baptize, as cannot give the gift of the Holy Ghost; so that you are met with either way; yea it doth plainly appeare by Scripture, that the Holy Ghost was seldome or never given in the act of Baptisme, but sometimes be∣fore Baptisme, as at the Sermond made by Peter to Cornelius, Act. 10. 44. and sometimes after Baptisme, as in that fore-named passage of the Samaritans; yea it is without dispute that such might Baptize, who could not, or at least did not give the gift of the Holy Ghost with it. Instance in Philip, as also in that passage touching Cornelius, where Peter is not said to baptize them to whom he preached, for the text saith, he commanded that they should be baptized; now whom was there present to command, but either Cornelius or his Kinsmen, or his six Brethren, which came thither with him from Joppa; and for Cornelius and Kins∣men to baptize one another, is rediculous to imagine; therefore it must needs follow, that it was the six Brethren, or some of them, which had not Cornelius and his company formerly received the Holy Ghost, 'tis likely they could not have obtained it by any donation from them; but whether them Brethren had the power to give the Holy Ghost or no, it is apparent, that divers have been baptized at which time the Holy Ghost hath not been given, as in Acts 18. 8. &c. by all which it appeares, that Baptisme may

be administred by them, who could not, or at the least did not give the Holy Ghost with it.

SECT. 10.

Obj. THe Apostle seemes to c••••••radict that Precept, given by our Saviour unto t••••••▪ Mat. 28. 19. willing them to baptize in the name of the Father, Son, and Holy Ghost; it being the Apostles practise to baptize only in the name of the Lord Iesus, as these Scriptures witnesse, viz. Act. 2. 38. and 10. 48. & 19. 5. & 8. 16. Rom. 6. 3.

Ans. There is no question but the Apostles did follow that* 1.455 direction of our Saviour during the time he was resident in the flesh with them, but after his ascention, their usuall practise was to baptize in the name of the Lord Iesus, the reasons of which might be these, viz.

1. Because that then they knew that through faith in him alone (viz. as he was the Son of God, and the Redeemer of his elect) we should receive remission of fins, and eternall life.

2. In that they were satisfied, that in him was contained the other persons in the God-head, viz. the Father, and the Holy Ghost, in whose names they formerly used to baptize.

3. In that they were to preach Salvation only in his name, Act. 4. 12. of which Misteries (before his ascention) they were almost, if not altogether ignorant, as may appeare by their question unto him, Act. 1. 6. Lord, wilt thou at this time restore the Kingdome againe unto Israel? Intimating, that they knowing him to be of the Seed of David (according to the Flesh) thought he would like another Alexander the Great, in a glorious manner have restored their former immunities, and priviledges, which they enjoyed before, their Conquest by the Romans, to which thing, the request of the two ambitious Sutors did alude unto, Mat. 20. 20. &c.

CHAP. IIII. Treateth of Johns, and of Christs Baptisme, &c.

SECT. 1.

Objection. IT seemeth there was a difference betwixt the Baptisme of John, and that of Christ, Act. 19. 3. 4. 5. in regard that the Apostle is said to Baptize again, such as were formerly baptized, by Johns Baptisme?

Ans. It was requisite that Beleevers should not only be baptized to him that was to come (to which only Johns Baptisme did tend) but that also they should be baptized in his* 1.456 name, being already come; for otherwise, the Baptisme of John, and the Baptisme of the Apostles were all one, and the same, both of them Preaching, and Baptizing, to repentance, as wil appeare by comparing Luke 3. 36. with Act. 2. 31. so that divers hands doth not make the Baptisme divers.

SECT. 2.

Obj. BƲt it seemeth that the Baptisme in the name of the Lord Jesus, was not altogether sufficient of it selfe, without the gift of the Holy Ghost, which the Apostles is said to give unto them (who had been formerly baptized, in the name of the Lord Jesus) by the laying on of their hands, as in Act. 8. 16, 17.

Ans. The gift of the Holy Ghost was a thing which was not* 1.457 alwaies confined to the act of Baptisme, yea very seldome or ne∣ver, as I have shewed; neither did the Apostles or any other of∣fend, in not giving it at that present time of Baptisme, (in regard there was no such command given by our Saviour to his Apostles, as that the one, should not be administred without the other, or that he, that had not the donation of the Holy Ghost, should not administer the Sacrament of Baptisme, as appeares by the Sama∣ritans who received that Sacrament, and not the Holy Ghost imediatly, at the same instant, as an inseperable concomitant

annexed unto it; as also by them whom Paul is said to lay his hands upon, Act. 19. 4. 5. by all which it appeares, that the gift of the Holy Ghost, was chiefly given to the Apostles, to testifie the dignity, and excellency of their calling and Ministry, and no more a concomitant to their Baptisme, then to their Preaching, it being as well given at the act of one, as of the other; instance in Peters preaching to Cornelius &c. and therefore it may be as wel argued, that none ought to preach, but such as is of Peters ability, to give the Holy Ghost with it; as that none ought to baptize, but such as are able, yea, and doth give the Holy Ghost with it.

But in regard that it is manifestly apparent that such have Bap∣tized,* 1.458 as either could not, or at the least did not give the Holy Ghost with it, we may safely conclude, that he that is thought able by the Church, to exercise the duty of a Pastor, (as Philip the Dea∣con was to the Samaritans,) may also administer the Sacrament of Baptism. And that such Ministers or Pastors, may permit such of the Brethren, whom they think fit, to execute the same office; and that by the aforesaid example of Peter, as Act. 10. 48. as also Act. 2. 41. where it is very probable, that the Apostles made use of such Brethren, as assistants to baptize, who had formerly been baptized of them.

SECT. 3.

Obj. THere be divers who strongly affirme, that the Baptisme in the name of the Lord Jesus, was not a baptisme by water, as was that of Johns Baptisme?

Ans. It is manifestly apparent, that the Baptisme, which was* 1.459 instituted, and administred by the Apostles, in the name of the Lord Jesus, was a Baptisme by water, as that of Johns; and that by comparing of these Scripture, viz. Act. 8. 16. with the 36. and 37. verses of that Chapter, in which texts of Scripture, we have first a description of that Baptisme, by which Philip the Deacon baptized the Samaritans, viz. the baptisme in the name of the Lord Jesus, ver. 16. and in the other texts of Scripture, we have also the aforesaid Philip, baptizing the aforesaid Enuch in water. Now that Philip, and the Enuch, should goe into the water, and yet Philip not to Baptize him with that water into which they entred, would be a paradox. 2. If that Philip so bap∣tizing

him, should baptize him with any other Baptisme, then that, with which he had formerly baptized the Samaritans, would be as strange as the other; but both being confessed, which (with modesty) cannot by any rationall man be denyed, (viz. that Philip baptized the Ennuch, in the name of the Lord Jesus, and also by water) it must needs follow, that the Baptisme of Jesus Christ, was a water Baptisme, as was that of Johns, the difference being only that afore mentioned, viz. that Johns bap∣tized unto Christ, as to come; and the Apostles unto him, be∣ing already come.

Again, it would be as frivolous, as the other to imagine, that Philip should baptize in the name of the Lord Jesus, with water, and the rest of the Apostles, and Disciples, should baptize in the same name without water, or that Philip did baptize, and was ignorant of the manner and matter, how, and with what to bap∣tize; and therefore I admonish such as oppose this truth, not to persist any longer in their obstinacy, or give any further occasion to the enemies of God to blaspheame, in that they who seeme to stand most for Christ, most to villifie, and nullifie his ordi∣nances.

Obj. After what manner would you have Beleevers Bapti∣zed now?

Ans. In the act of Baptisme, the present Brethren are too rig∣ged,* 1.460 which hath been some hinderance to the increase of their Churches, viz. in that they admit of none as Members, but such as will be dipped over the body in water, viz. in a River, or the like, which custome cannot be made out from the Apostles, as to be alwaies practised by them, as also for other reasons.

Obj. How prove you the contrary?

Ans. By necessary consequence, where that ordinance was ad∣ministred, as in Act. 16. 33. where the Jaylor and his Family is said to be baptized in the night, which certainely was not in a River, or any other water, by dipping, or plunging them over the body; therefore I suppose it is not of extraordinary necessity whe∣ther by dipping or sprinkling, as the season, and opportunity doth require.

SECT. 4.

Obj. CHrists Baptisme was a baptisme of the Holy Ghost, and of fire, Mat. 3. 11.

Ans. It is most evident in that passage of Cornelius, Act. 10.* 1.461 that although he and his friends were formerly baptized with that baptisme you speake of, ver. 44, 45, 46. yet neverthelesse they were afterward baptized with water baptisme, in the name of the Lord Iesus, as in••er. 47, 48. according to the practise of the A∣postles at other times, as in Act. 19. 5.

Obj. It will be a great disgrace for the Nobility, and Gentry of this Nation, that have been formerly baptized in their infancy, to be re-baptized, a•• also for their delicate Ladies, &c?

Ans. Our Saviour himselfe thought it no disgrace to be bap∣tized* 1.462 by Iohn, in Iordan, Mat. 3. 13, 14, 15, &c. and hath also injoyned all such as would be his Disciples to be baptized, Mat. 28. 19. and Mark 16. 16. before admittance into his Church Mi∣litant, which the constant practise of the Apostles doth evidently declare, as in severall instances in that Book titled, their Acts, doth clearly manifest, as I have formerly made appeare at large; and therefore those (albeit the greatest in the Nation) which are convinced of the truth of this assertion, and shall refuse to admit of that ordinance (which Christ hath so instituted as afore∣said) for feare of the shame, and disgrace which the men of the world can put upon them, let them be assured, that Christ will be as much ashamed of them, before his Father which is in Heaven; yea he hath foretold as much, Mark 8. 38. Againe, let such know that as great, and good as themselves, have not been ashamed of the Gospel of Christ. King David could say, that he would speake of his testimonies before Kings, and would not be ashamed, Psal. 119. 46. And the Apostle Paul could say, he was not ashamed of the Gospel of Christ, Rom. 1▪ 16. yea Christ himselfe was not asha∣med to call the poore despised ones Brethren, Heb. 2. 11, 12, 13. yea we read of Cornelius the Centurian, the Ennuch, and divers o∣ther eminent persons, in Pauls Epistles, which were not ashamed to be baptized; yea we read that many of the Pharisees, and Saduces came to be baptized of Iohn in Iordan, Mat. 3. 7.

Obj. Most of our Rulers will prove Nicodemusses, they will

scarse admit of that ordinance in the day time, they will come with∣him in the night.

Ans. Hope maketh not ashamed, Rom. 5. 5. and he that be∣leeveth in Christ shall not be ashamed, Rom. 6. 21. yea the A∣postle exhorteth us thereunto, 2 Tim. 1. 8. Be not, &c.

SECT. 5.

AGain, it will be no greater a shame and disgrace for those* 1.463 great ones you speake of to be rebaptized, then it was to them, who as the Apostle saith, were the true Olive branches, Rom. 11. 17. who were formerly Circumcised, yea it is proba∣ble that some of them so circumcised, were afterward twice bap∣tized, viz. with the baptisme of John in Jordan, and after by the Apostles, as in that number of about three thousand which we read of, Act. 2. 41. We read also that the Disciples at Ephesus, were first baptized unto Johns Baptisme, and after were baptized in the name of the Lord Jesus, Act. 19. 5. therefore albeit those great ones of the world be now baptized, in relation to the Jewish Circumcision, yet must they likewise be baptized according to the Apostles example, or they cannot be admitted as members of the Church of Christ, according to the Apostles institution, which if they refuse, they ought to be refused here, and will be elsewhere; yea let such great ones, and all the rest of the Nati∣on* 1.464 be well assured, that so farre as they are from complying with this ordinance, that so farre they are from acknowledging Christ to be their Master, and so consequently their Saviour; yea the contaminating of this ordinance (now so fully mani∣fested) wil be as much as in them lyeth, to crucifie Christ againe in the flesh, and to put him to as open shame, as ever did the Jewes, Heb. 6. 6. and this they may be as assured of, as Christ is in hea∣ven, or his truth on earth. Selah.

Obj. You speake very strangly, for the omission of this, or any other ordinance, is no fundamentall point of Salvation, and therefore not of so great a consequence as you conceive, for the Israelites omit∣ted circumcision in the Wildernesse, for the space of forty yeares, at which God seemed not displeased.

SECT. 6.

I doe acknowledge, that in that Churches wildernesse condition, the Lord was pleased to passe by that omission, by reason of their severall motions therein, yet doubtlesse that was one of the tentations, whereby they tempted, grieved, and provoked him for that forty yeares, as we have it, Psal. 95. 9. &c. unto whom h••* 1.465 sware in his wrath, that they should not enter into his rest; which we have also verified, Josh. 5. 4. &c. where he rendreth the neg∣lect of Circumcision, (as may be gathered from that his expressi∣on) as a cause why they were consumed, viz. in ver. 6. so in like manner, whilst we have been in our wildernesse condition, viz. un∣der the slavery of Antichrist, and his adherents, the Lord hath with much patience forborne to be much angry with us, for our neglect of Baptisme, according to his owne institution, and the practise of the Apostles, yet being now, not only freed from that spirituall Egypt of the Romish Hierarchy, but also from the Cal∣d••an, and Babilonish captivity of Prelacy, and Presbitery, as also entred into the Verge or borders of the spirituall Canaan; we are doubtlesse bound in duty, according to that example of Nehemiah, to seperate from the mixed multitude, Neh. 13. 3. viz. from such as despise ordinances, or such as would meerly dwell upon them; withall, the Hereticks, and Sectaries of the time, (which may fitly be compared to the Moabites, Ammonites, &c.) as also, such Priests as have their call from Antichrist, ought to be discharged of their office, by the Magistrate, as then, Neh. 7. 64. albeit they have accompanied us, during our said Captivities, the ancient Statute Law of Christ and his Apostles, being now clearly discove∣red unto us, and therefore we ought to baptize all such as are of the houshold of faith, and desire to renew the Covenant which their predecessors in Christianity practised in the primative times, and that who ere they be, that shall refuse to be so initiated, or incorporated into the Body, or Church of Christ now militant, that soule ought to be cut off from the Church of Christ, as the other was from the congregation of Israel. Againe it is evident, that as the Israelites had offended in the Wildernesse, by their omission of Circumcision, so they were likewise moved, by a secret constraint, to be Baptized of John the Baptist in Iordan, as

in Matth. 3. yea many of the Pharisees, and Saduces, verse 7. 8. &c.

SECT. 7.

Obj. VVHere is any now so called to Baptize as John the Bap∣tist, and the Disciples, or who must first Baptize him, that beginneth to Baptize others?

Ans. Who Baptized Iohn the Baptist, or the Apostles, or Disciples of Christ, seeing that Christ himselfe baptized none, Iohn 4. 2.

Obj. They were immediatly called to that office by Christ him∣selfe, but there is none so called in these dayes?

Ans. 'Tis very true, there is not so, and therefore the now* 1.466 Church of Christ hath it by succession, from them Apostles, and Disciples, that were so immediatly called and gifted.

Obj. How can that be, in regard of the generall Apostacy which hath hapned since by meanes of Antichrist, and his adherents?

Ans. Generall Rules admit of some exceptions; againe, that is but meerly your conceipt, as it was sometimes of the Prophet Elisha, who thought the Apostacy in his time, to have been uni∣versall amongst the ten Tribes, 1 King. 19. 10. yet the Lord let∣eth* 1.467 him know that he judged amisse, for saith he, I have left me seven thousand in Israel, all the knees, which have not bowed unto Baall, and every mouth which hath not kissed him, ver. 18. So in the Apostacy which hath hapned by meanes of Antichrist, and his adherents, though you imagine it to be generall, yet hath it hapned but in part, as that of the Jewes, Rom. 11. 25. for other∣wise Christ should have been deprived of his Church militant, which he hath ever preserved in part since he had a Church; as also in that he hath promised to be with it, unto the end of the world, Mat. 28. 20. therefore albeit the true Church hath been hid for one thousand two hundred and sixty yeares, in its wildernesse con∣dition, yet we must not therefore conclude that she hath been so long dead, or utterly lost, God having ever preserved her under that despised notion of Annabaptists, unto this present time.

SECT. 8.

Obj. CAn you say, that the Church of Christ hath been ever preserved in England, since the Apostacy, under that n••tion?

Ans. It is impossible I should, but yet it doth not follow, that therefore it hath not been preserved in any place, for the true* 1.468 Church was given to understand, that there was many Apostates, or Antichrists even in the Apostles time, 1 Epist. Iohn, 2. 18. which doubtlesse had their increasings, untill that Prophecy was fulfilled, which is described unto us by the Apostle Paul, 2 Thess. Chap. 2. which Man of sinne, when he had obtained his highest altitude, was to be destroyed by the brightnesse of the comming of Christ, as is there also expressed; which the Apostles fore-seeing, did admonish the Churches then extant, to keepe close to the faith, as also to demeane themselves according to their direction, as in the three first verses of that Chapter, with ver. the 15. as also Chap. 3. 1. &c. and therefore 'tis likely that those Churches in England received their rise from them of Geneva, and them from others, and so by gradations even from them Churches planted by the Apostles themselves; for otherwise how could such Chur∣ches remaine extant, but by succession from the Apostles, being so lively a representation of their Churches, as if they had been planted by the Apostles themselves; a Church most likely of any Church in the world, to be the true Church of Iesus Christ.

SECT. 9.

VVItnesse the little noyse it hath made in the world, 1 Kin.* 1.469 19. 12. in comparison of the Church of Rome, or the Prelaticall, or Presbiterian Church; as also how little it hath interposed the civill Magistrate, witnesse the Churches in London under that notion, to their immortall praise be it spoken, who when invited by the Levelling Party to disturbe the present Par∣liament in point of their civill Office, did manifest their utter dislike of such actions, desiring only to live under them, a peace∣able life, in all godlinesse and honesty, as by their Petition to the Parliament, will fully appeare; wherein also, the now Parliament is acknowledged by them to be the supreame power of the Nation;

yea I am much mistaken, if they were not the very first that did subscribe by Petition, to the present government of the Nation; for which, with the reasons afore mentioned, I conclude that that Church which you (by way of reproach) call Anabap∣tisticall, is the true Church of Iesus Christ, which hath been pre∣served from the power of the Dragon of Papacy, and his Angels of Prelacy, and Presbitery, which was ready to devoure it, so soone* 1.470 as it was borne (viz. in the Apostles times) but it was caught up unto God, and to his Throne, and is now to rule all Nations with a rod of Iron, this is the woman which fled into the Wilder∣nesse of the world, viz. amongst so many various opinions as hath been for these thousand two hundred and threescore yeares, du∣ring which time she hath by providence, been kept from their er∣rors, and preserved in her primative purity. This being the time that her Michael, and his Angels, viz. the Pastors of that Church,* 1.471 is to make warre against the Dragon and his Angels, and the old Serpent, called the Devill, and Satan, as viz. the Pope and his Hierarchies of Papacy, Prelacy, and Presbitery, and shall so pre∣vaile, as that there shall not be found any more place for him in his heaven, or ministry, which the Lord in mercy accomplish. Now this Church being so preserved, hath as much power to send out Labourers into Christs Harvest, to teach, and baptize, (for the rebuilding of the Church of Christ,) as any Church either in, or since the Apostles daies.

And thus by divine assistance, I have discovered unto you the three first Ingredients, whereby the Church of Christ may be brought into its former or primative condition, viz. 1. In its Pa∣stors, or Gatherers; 2. In its meet Members, whereby it ought to be compounded, as also the way, or rule, whereby they may be distinguished, from the men of the world, or worldly men, which directions, that they may be put in practise, (by all such who desire to see the flourishing of the Church of Christ in its pristine purity, as also the desolation of the scarlet Whore of spirituall Egypt and Babilon, (with all her accomplices) is the cordiall desire of the servant to all, who are so devoted.

CHAP. V. Treateth of the Government of the Church.

SECT. 1.

HAving thus discussed of the three first Ingredients, I* 1.472 shall now treat of the fourth, viz. Of the Govern∣ment which ought to be observed, for the regula∣ting of Churches so gathered.

Obj. When the Church is gathered as you desire, by whom, and by what meanes would you have it governed, so that it may agree with the will, and appointment of Jesus Christ?

Ans. To the first of your demands I answer, (and yet not I,* 1.473 but the Scripture) that it ought to governe it selfe (viz. by the reall Body thereof) and not to be governed by any particular Members set apart from the whole; or by any other Church to doe it for them, without the consent, or approbation of the whole Church.

SECT. 2.

Obj. WHat is that you tearme the Church?

Ans. A company▪ of Beleevers met together in* 1.474 one place, for the administration of the Ordinances of God, to publick edification.

Obj. Who doe you terme Beleevers?

Ans. Such as are willing, and doe comply with the precepts of* 1.475 Christ, who hath said, By this yee shall know yee are my Disciples, if yee keep my commandements; as also Joh. 14. 15. 21. 23. 24. and 15. 10. 14. as also Luke 14. 26. 27. it is not therefore every one that saith Lord, Lord, but he that doth the will of Christ that is his Disciple, and therefore they are much mistaken that thinke the assumption of the name of a Christian, doth make them one, as the generality of people doe in these dayes.

Obj. Suppose there be one thousand Beleevers in one place, or City, must they all meet together at one place, or else is it not a Church?

Ans. I have no such drift in this definition of the Church (as you would either opprobriously, or for want of judgement cast upon me) as that the Catholique Church cannot be a true Church, because they cannot all meet together at one place; for,

I acknowledge a Church may as well consist of part of the Be∣leevers* 1.476 of a city, or kingdom, as of all the Beleevers thereof; Paul writing to the Galatians, writeth not to the Church of Galatia, (as if they had all been Members of one individuall Body) but to the Churches in Galatia, (in the Plurall) so that as wel part of the Beleevers of a City (met together) may be termed a Church, as well as if they were all met together; therefore in such a case, as when all the Beleevers of a City, &c. cannot conveni∣ently meet together in one place, to receive edification, they may without all doubt meet at two, three, or more places, each di∣stinct from other; so that as you Presbiterians erre in the gene∣rall, so also in the particular diffinition of our Church.

SECT. 3.

Obj. VVOuld you have each of these particular Assemblies cal∣led a Church, being contained in one City?

Ans. Each of these particulars, being governed by one and the same rule, may as wel be termed a particular Church of that Ci∣ty, &c. as all the Beleevers of that City, may be termed a particu∣lar of the universall Church; instance your Parish Churches.

Obj. Whether ought the particular Churches of a City, to have its distinct officers or no?

Ans. Yes doubtlesse, and yet there may be so few Beleevers in some place, as that it wil afford none; as when there shall be found but one family in a City, &c.

Obj. If so, would you have that family termed a Church?

Ans. Our Saviour saith, that where two or three, are gathered together in his name, he will be present with them, Mat. 18. 20. and therefore one saith, Ʋbi fides, ibi est Eclesiae, where true faith is, there is the Church, be they many or few.

Obj. Doe you inferre from hence, that Church-officers are not needfull?

Ans. I doe not deny the use of them, or that there is no occasi∣on for them, but this I say to acquaint you, that there may be

some Churches, which will not consist of so many persons, as to make Officers, and yet to leave some to be governed; as in the Church which was in the house of Aquilla,▪ and Prissilla, Rom. 16. 3. 5. or in the house of Nimphas, Col. 4. 15.

SECT. 4.

Obj. VVHether did our Saviour leave the power of Judicature, to the reall or a representative Church?

Ans. Let the Apostle Paul decide the controversie; To whom did he present his Epistles, to a representative part, or to the whole?

Obj. I say to the representative part, prove you the contrary?

Ans. It is very easily done, and for proofe hereof, I instance, first in his Epistle to the Romans, where in the first Chapter, and* 1.477 seventh verse, he thus expresseth himselfe by way of dedication, viz. To all that be in Rome, beloved of God, and called to be Saints, &c. Now if the representative Church (which you dreame of) in Rome, consisted of all such as were beloved of God, and called to be Saints in Rome, then must it needs follow that the rest of the reall Body of the Church o•• Rome, was not beloved of God, nor called to be Saints; as also by the close of his Epistle it appeares by them whom be greeteth, and saluteth, that he w••••t the said Epistle to the reall body of the Church in Rome, unlesse you wil make Prisilla, and Mary, and the other women there mentio∣ned, to be of the representative Church, which I perswade my selfe you will not.

I instance also in his first Epistle to the Corinthians, where he is said to write to the Church of God, which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints, &c. from which word is easily to be understood, that all such in Corinth, as was sanctified in Christ Jesus, and called to be Saints, were such unto whom the said Apostle, did write his Epistle; now unlesse you would have all these, to be of the representative Church, it must needs follow, that he writeth unto others.

But least you should not be satisfied with this that hath been spoken, he giveth you fuller satisfaction in the latter clause of the second verse, where he addeth to the former number of Saints spoken of at Corinth, All that in every place call upon the name of

the Lord Iesus; now if you would have all that in every place call upon the name of the Lord Jesus, to be of the representative Church, then we shall soone agree.

Againe, the second Epistle to the said Corinthians, is said to be written to the Church of God, which is at Corinth, with all the Saints which are in all Achaia; now shall we thinke that the Church at Corinth, with all the Saints in Achaia, were only of the representative Church; if so, what kinde of people would you have the rest of the Body to consist of.

SECT. 5.

Obj. I Must confesse, by this you have spoken, it is evident that Paul wr••t them Epistles, and the rest, to the reall Body of the Church, to whom he sent them?

Ans. If you had not, I could have instanced in divers other places, as Ephes. 1. 1. Phil. 1. 1. Col. 1. 1. wherein then doe you require any further satisfaction touching the point in question, which may not be concluded from your confession.

Obj. What can you inferre from my confession, which may availe you in your enterprise?

Ans. As much as possible I can desire, for by granting to this,* 1.478 (which indeed you could not avoyd) it must of necessity follow, that whatsoever is contained in those generall Epistles, (to the whole Body of the Church) must belong to the whole Church, and not to any members set apart from the whole, which you would have a representative Church.

Obj. You seeme to have read Doctor Stewarts Dupley to M. S. alies two Brethren, who were Independants.

Ans. Yes, I have read the first, and second part of it, but the title of Independant, which he putteth upon the quinque Eclesian Ministers, rather suteth with himselfe.

Obj. Why doe you take him to be an Independant?

Ans. Yea rather then the other, for he that will rather sub∣scribe* 1.479 to the judgement of any reforming Church now extant, then to the president left by Christ, and his Apostles, may cer∣tainly he termed an Independant, rather then they, who doe sub∣scribe to the practise of the Apostles, and doth relinquish the other.

But Doctor Stewart, and the the rest of the Presbiterian Fa∣ction, subscribe to the tradissions of their Orthodoxall Divines, (as they call them) and not to the Apostles (as I shall clearly make appeare) Ergo such men deserve the title of Independants, and not the other, whom they so terme.

SECT. 6.

Obj. VVOuld you not have them depend upon their Classicall, Provinciall, and Nationall Sinods?

Ans. We finde no such termes of pr••heminence in Scripture, as* 1.480 I have formerly told you, and therefore we are not to allow of any such place of dignity; and if there had been a dependancy be∣longing to the Apostles, (after the Assention of Christ) cer∣tainely it had belonged unto Peter, as I have formerly shewed; but that the Apostles did not absolutely depend upon the judge∣ment of Peter, is manifestly cleared, at the decision of the con∣troversie about Circumcision, Act. 15. the due observance of which Dispute, wil fully cleare the matter in question; For,

1. We finde that the Assembly collegated together, to decide that controversie, was not meerly the Apostles themselves, (who certainly either then or since, was the most able to have decided it of themselves) but we finde in the same text, that the Apostles admitted also of the Elders of the Church (then with them at Jerusalem) yea, and not only these, but also the Brethren; so that it is manifest, that Counsell consisted of the reall Body of the Church then at Jerusalem, and not of any members set apart from the whole.

2. We read that albeit Peter was the first that opened the* 1.481 case in that difference (as commonly he was in all other, in re∣gard of his boldnesse) yet did the Apostles, and Elders, and the rest of that Church, rather allow of the judgement of James, then of Peter, as we have it in the 22. verse of that Chapter, whereas had they been absolutely to have depended upon Peters judge∣ment, it had been a presumption in James to have spoken; or if they had been to have depended upon the judgement of James, it had been the like for Peter to have spoken; but that they were not bound to depend on either of them, or any of the rest, may appeare, in that either all, or most of them, used their Christian

liberty in the matter of Dispute, as either Peter, James, or any other of the Assembly, as cleerly appeareth in the seventh Verse.

3. It is also evident, that not only in this matter of contro∣versie, but also at other times; yea the Apostles never urged the Church to confide in their Judgement, or Doctrines, further then they found it consonant to the Scriptures, witnesse the Be∣reans, whom they commended for so doing, Act. 17. 11.

SECT. 7.

NOw it thus appearing, that there was no Priority amongst* 1.482 the Apostles, under their immediate calling; why should there be any amongst the Ministers of Christ, under their mediate calling,; if not amongst them equals, why amongst these?

Againe, to depend upon any, unlesse we knew him, or at least did beleeve him to be infallable, were a meere madnesse, and ab∣solute Popery; yea in such a dependance, the Papists are to be commended, above the Presbiterians; for their dependance up∣on the Pope, is on no other ground, but that they think he cannot erre; but I suppose the Presbiterians, wil not deny, but that their Classicall, Provinciall, and Nationall Sinods, may, and doth erre, and therefore to depend solely upon such, is no lesse then popery.

Obj. They hate Popery, they will depend upon the Canonnicall Scriptures of the Old, and New Testament.

Ans. If so, therein they agree with them, whom they terme Independants, and this they may doe, without appealing to their Classicall, Provinciall, and Nationall Sinods; for in matters of Di∣vinity, to appeale to such, is either that we hold them to be in∣falible, or our selves novices. Againe, thus to depend, is to run* 1.483 our selves into an infinitum, as from the Brethren, to the Elders, from the Elders to the Pastor, from the Pastor, to the Classis, from the Classis, to the Provinciall, and from the Provinciall, to the Nationall, which if not infallible, to whom, unlesse to the Pope.

Obj. They hate the Pope, I told you to the Canonicall Scriptures▪

Ans. And I tell you againe, that the Canonicall Scripture, must then be the Umpire, when all is done.

CHAP. VI. Treateth of the judgeing of Scripture, &c.

SECT. 1.

Objection. WHo must be Judge of the truth of the Scriptures, touch∣ing such particular differences, as may arise in con∣troversie?

Ans. Who was Judge betwixt the Apostles, Paul, and Barnabas, and the noble Bereans, in any diffe∣rence* 1.484 of opinions, which they either were, or might be formerly possessed of (before, or during that time the aforesaid Apostles were conversant amongst them) was it not the guidance of the Spirit of God, the only true interpreter of Scripture, which did dictate to them the truth thereof? Which spirit of discerning they obtained, by their industry in studying the Scriptures dai∣ly, Act. 17. 11.

SECT. 2.

Obj. TRue, that indeed is the only interpreter of the Word, but is it not more likely, that Learned men should have it, ra∣ther then them that have little, or no learning; such as Coblers, Tinckers, Weavers, Millers, &c.?

Ans. What was Aquilla, Prisilla, or the reall Body of the Church in Corinth, unto whom the Apostle Paul gave way to Prophecy, 1 Cor. 14. 41. yea and willeth them to covit it, chap. 14: 39. were they all Accademicks? Againe, if the Spirit of God be confined to Learning, then such as are illiterate are voyd of it, and so consequently are not the children of God, for the same A∣postle saith, that if any man have not the Spirit of Christ, he is none of his, Rom. 8. 9. Againe, if the Spirit of God be confined to Learning, then the greater Schollars the greater measure of the Spirit; and so consequently the Church of Rome would carry it from all the Churches in the world, which I presume you

will not condescend too; yea the contrary is most evident, as may appeare by them learned ones at Athens, Act. 17. 23. yea I desire you to read the first Chapter of the first Epistle of Paul to the Corinthians, from the seventeen verse to the end of the Chapter; as also, Jam. 2. 5. and then tell me, if it be not more probable for such, (whom you terme illiterate fellowes,) to have the Spirit of God, rather then the great Rabbies, and Doctors of the world; and if so, consequently they have more knowledge in the Scriptures, for the Spirit searcheth all things, even the deep things of God, (as in the tenth verse of that Chapter) by which they are made more fit, and able, to teach, then the other, yea and ought so to doe, no man being to hide his tallent, but to put it into the banke, Mat. 25. 27. &c. Againe, all Scriptures are given by inspiration, and 2 Tim. 13. 16. and not of private interpretation, 2 Pet. 1. 20, 21. But holy men of God spake as they were moved by the Holy Ghost; so that, it is impossible for the greatest Schollar in the world to apprehend the mist••ry of them, being in a carnall condition; yea to such, they are foolishnesse; and therefore not regarded, or esteemed of them, further then they can accomplish their owne private ends, by making a seeming shew of their aff••∣ction to them, (as is too apparent;) witnesse the Hypocriticall Clergy of the times, who preach meerly for matter of Stipent, or Wages, as if Christ intended to make a Trade of his Ministry; yea I appeale to the consciences of such parents, who put their Children to the Ʋniversity, whether it be not more out of an intent to get their Sons Livings, (viz. a Parsonage, &c.) then out of a cordiall desire to advance the Kingdome of Christ; by all which, it is manifest, that such Mechanick men (as you have na∣med,) being endowed with the Spirit of God, may doe better ser∣vice in the Ministry of the Word, then the most learned Doctors in the world, being most of them destitute of it, and therefore cannot discerne the things of God.

SECT. 3.

AGaine, the same question might have rissen betwixt the aforesaid Apostles, and the Bereans, yea doubtlesse the A∣postles might rather have blamed the Bereans, (for not confiding in their judgements) then the Presbiterian Sinod, the Indepen∣dants,

for the Apostles were assured of the Spirit of God to di∣rect* 1.485 them (in their expositions of the Scripture) and yet they were so farre from envying the Bereans, (for not presently com∣plying with their Doctrines, untill they had compared them with the Scriptures) as that they applauded them for it. Again, of the two, one would have thought, the Bereans should have groun∣ded upon the Apostles judgement, then their owne, but we see that such a christian liberty was given them (by the Apostles) as that they were not constrained to beleeve; they rather desiring, to leave the issue of their Doctrine, to the opperation of the Spirit of God, by which they might be guided in the truth, which (be∣ing but one) would make their judgements one, as it did at length.

So in like manner, ought the Spirit of God to have its oppera∣tion, betwixt Teachers, and Hearers; and not because men will not immediately comply with mens Doctrines, to raile upon them, and call them Schismaticks, Hereticks, Independants, &c. when as indeed, if the Raylors themselves, would act the Bereans part, they would not long continue in their owne present judgements, in many things.

SECT. 4.

Obj. IS any Church now extant so infallable, that it needeth no advice of any?

Ans. No Church ought to be so esteemed upon earth; infalla∣bility* 1.486 ought only to be ascribed to the Spirit of God, in the Scrip∣tures; and for matter of advice, and counsell, in any Spirituall matter, it is requisite, that one Church make use of another, as the Church of Antioch, did of the Church at Jerusalem, but not absolutely to depend upon them.

Obj. Did not the Church of Antioch, depend upon the determi∣nate conclusion, of the Church at Jerusalem? Act. 15. 2.

Ans. The text doth not say, that they did absolutely depend* 1.487 upon it, but that it sent to the Church at Jerusalem about the que∣stion; which doth imply, that it was only to advise with them, or to crave their judgements, in the matter in controversie, and not to resolve, right, or wrong, to depend upon their judgements; as also in that the Messengers which were sent, were Apostles, as

the other were, to whom they were sent, and as infallible as the other, and so their equals, as the Apostle Paul testifieth of him∣selfe, Gal. 2. 6. Againe, suppose that the Church at Jerusalem had determined, that the Church at Antioch, should have admit∣ted of Circumcision, and enjoyned it upon the Brethren at An∣tioch, were either the Apostles, or them of Antioch, bound to have obeyed them decrees, knowing that all such Ceremonies were ended in Christ?

Obj. No, in that they ought to have obeyed God, rather then Man.

Ans. Then you conclude, that such injunctions as be comman∣ded* 1.488 by the greatest authority, being contrary to the Word of God, ought not to be obeyed; and if so, why ought we now to depend upon a Presbiterian Sined, who are farre inferiour to the Apostles? or to obey them in such commands, as are as contrary to the will and appointment of Jesus Christ, as Circumcision was to them of Antioch, being abolished as aforesaid?

SECT. 5.

Obj. DOubtlesse Paul at that time, did depend upon the Apostles, as well as at other times, as when he went up to Jerusa∣lem to see Peter, Gal. 1. 18.

Ans. That is weakly argued, Paul went up to Jerusalem to* 1.489 see Peter, ergo he depended upon him; whereas it doth cleerly ap∣peare, that Paul had no such intent; for in the precedent verses of that Chapter, he acquainteth the Galathians with his conver∣sion; and that after which, he communicated not with flesh and blood, neither went he up to Jerusalem, to them that were Apo∣stles before him, but that he went unto Arabia, &c. Loe here was a great dependancy upon his fellow Apostles, when he prea∣ched for three yeares space, without their knowledge, and con∣sent; yea so farre was he from depending upon Peter, that meet∣ing with him at Antioch, he withstood him to the face, Gal. 2. 11. all which actions certainly declare him, to be no dependant, ei∣ther to Peter, or any other Apostle.

For where there is a dedendancy, there the dependant is confi∣ned* 1.490 to the conclusions of him, on whom he dependeth; but Paul, went not to Jerusalem, to receive any conclusions from Peter, but

only by way of conference, as appeareth by the second Chapter, and the twenty sixth verse. Now seeing there was no dependan∣cy amongst the Apostles (under their immediate calling) one to another, (by way of infallability) but only by way of confe∣rence, why ought there to be any now amongst the Ministers of Christ under their mediate calling, they being the same one to another (under that calling) as the Apostles were under the other?

SECT. 6.

Obj. VVHerein consisteth the chiefe difference, betwixt the Presbiterians, and Independants?

Ans. In that the Independant doth only depend, upon the* 1.491 dictates of the Spirit of God in the Scriptures, and the Presbite∣rian upon the corrupt Churches of the times; by which way they shew themselves Antichristians, then Christians, rather of them of Thessalonica, then of them of Berea, Act. 17. 11.

Obj. Doe you thinke the Presbiterians, goe about to foster any knowne t••nent of popery?

Ans. I have already proved, that they doe retaine severall tenents of Popery, as also this of Superiority, and infallability, for were superiority (in the Clergy) tollerable, then why ought we to have subdued, it in Bishops, Arch-Bishops, or in the Pope himselfe?

Obj. Because there is no such Titles, as Pope. &c. found in Scripture.

Ans. Neither is there any such Title of preheminences, as a* 1.492 Classicall, Provinciall, or Nationall Sinod, each of which excel∣ling other in dignity, as that of Bishops, &c. and therefore as di∣rect Popery as the other, and more rediculous; in that they would have each of these degrees, superiour one to another; and yet the members of each of them to be equals. And if so, why might we not have retained Bishops, and Arch-Bishops, and so on, to the Popes Holinesse; for he termeth himselfe, Serv•••• serv••rum Dei, to cullour his Hipocrisie. Now if you would not have this termed Popery in grosse, we will call it double refi∣ned Popery.

Obj. Why so?

Ans. Because it hath received two refinings from the gros∣nesse* 1.493 of the error, whereof Lordly Prelacy was the first, and that of Presbitery the second, retaining part of the same spaune of An∣tichristianisme, as did the former.

Obj. In what respects?

Ans. In that all Majority, and Preheminency, amongst the Mi∣nisters of the Gospel, being taken away, that they will yet strive to uphold it, by these three degrees afore-named.

SECT. 7.

Obj. VVOuld you have every particular Church to reflect meerly upon their owne judgements, without any to controule them in their errours?

Ans. Who art thou that judgest another mans Servant, since* 1.494 he standeth or falleth to his owne Master, Jam. 4. 2. yet to pre∣vent such evils, it will be requisite, that a confession of Faith be drawne up, and that none be admitted, but such as make publick confession of it; desiring to be admitted a Member of that So∣ciety, as also promising to walk in obedience to it.

Obj. But in case such an one (as is admitted a Member) de∣cline from the covenant which he hath taken, what meanes must be used to reclaime him, and reduce him to ••••e obedience of it?

Ans. In such a case (as if he refuse to be ruled by the Church, whereof he is a Member) it is requisite that advice be tendered him, from neighbouring Churches.

Obj. But what if he refuse to be admonished by them?

Ans. In so doing, he is not only a violater of the Covenant which he hath ingaged in, but thereby indeavoureth, as much as in him lyeth, to make a fraction in the Church; which rather then he should effect, it is requisite, that one Member should pe∣rish, rather then that the whole body be ruinated. Mat. 5. 30.

SECT. 8.

Obj. VVOuld you have Members ejected upon every occa∣sion of difference?

Ans. No, unlesse the matter be capitall, viz. to the sub••e••∣si•••• of a fundamentall part of Religion.

Obj. But in case the greater part of the Church, shall decline such a part of Religion, what can the lesser part doe against them?

Ans. The lesser part adhearing to the Covenant, are to be estee∣med the Church, and not the other, in regard they have violated their faith, aed obedience, and so are to seperate from them, Acts 19. 9.

Obj. This will be a meanes to tollerate all manner of Sects and Heresies amongst us.

Ans. It is requisite (as the Apostle saith) that Heresie should* 1.495 be, for thereby the truth is made more manifest, 1 Cor. 11. 19. what mattereth in that the Turkish Alcaron is printed in London, and published in the Common-wealth, to such as know it to be re∣diculous? and so of any other Sect or Heresie; ye•• I doe verily beleeve, that it would more advance Gods glory (in the Gospel) if such lisenciousnesse were set at liberty, as did not run it selfe into a Morall offence; and that the forceing of such like to Hipocrisie it, doth prove more damage to the Church of Christ, then the other; yea doubtlesse it would be a meanes to make such like people more ashamed of themselves, then all the rigour that can be used against them; they being of the nature of a Scold, who if she be not opposed, will sooner keep silence, then by all the punishments you can inflict on her; besides, we have no pre∣sidents for any such cumpulsions, in the Scriptures.

CHAP. VII. Treateth of Cumpulsive power, &c.

SECT. 1.

Objection. THe Spirit of God in the Revelations, reproveth the Churches, for suffering such sorts of people to be amongst them?

Ans. But the Spirit of God in that Chapter,* 1.496 doth not give those Churches, a cumpulsive ••••∣wer, to force such Sectaries, to be of their opini∣ons, whether they would or no; he only taxeth them for not

objecting such people, from their society; so that the cumpulsive power which you would have the Civill Magistrate use for you, as your executioners, is a way to contradict our Saviour, who calleth his Church, a little slock; whereas you would force it, to consist of whole Nations, making no distinction betwixt it, and the world.

SECT. 2.

Obj. WOuld you have the whole power of the Church con∣sist in the reall Body of the Church, and not in some chosen out of the rest as a representative thereof?

Ans. I have formerly shewed you, that the Apostles writ them* 1.497 Epistles (which I have quoted) not to any one particular man in the Church, or to more sequestred from the whole, but he wri∣teth to all them, to whom he sent his Epistles, which was to the whole reall Body of the Church; and therefore it must needs follow, that they had all equall power.

For to whom the Apostle writ his Epistle unto, of them he re∣quireth a performance of his will.

But he writ to all the reall Body of the Church, to whom he sent (as I have heretofore cleerly proved) and not to any one a part, or to more sequestred from the whole.

Ergo he requireth such things as he writ for, to be done by the reall Body of the Church, as in 1 Cor. 5. 4. & 12. 13.

Obj. Doubtlesse such businesse, may be despatched, with more fa∣cility, by certaine Members of the Body, chosen out of the whole, as a representative Church; then otherwise it can be done, by the reall Body of the Church?

Ans. We are not to deprive the poorest or meanest Member* 1.498 of Christ, of the right, and priviledge, of his Christian Liberty, it being as due, and proper unto him, as a Crowne to a King. And yet for order sake we allow, that Church businesse may be dispatched by some eminent persons, who are Members of it, so that they be chosen by the consent of the reall Body, as in the elections of Parliaments, &c. sor in such a manner was the con∣troversie dispatched, which hapned at Antioch, viz. by chusing certaine Members out of the reall Body, by the reall Body, as ap∣peareth, Act. 15. 2. as also at Jerusalem, where the Brethren, viz.

the reall Church did the like, by sending a Committee to Antioch, as in the 25, 26, and 27. verses of that Chapter doth expresly ap∣peare) viz. Judas, and Silas, &c.

SECT. 3.

Obj. YOu boast much of that passage, but you cannot prove, that Paul, and Barnabas, and the certaine Brethren there men∣tioned, which went to Jerusalem, were sent by the reall Church at Antioch, seeing the text only saith, that they determined to send Paul, Barnabas, and the other Brethren; but what they it were, is not mentioned, and therefore it lyeth on your part to prove.

Ans. As for our boasting of that passage (if there be any) it* 1.499 is not without cause, seeing that Christ hath bestowed upon his Church, such a large priviledge from which, you of the Presbi∣tery, wilfully exclude your selves and as to that, you thinke it such a difficulty to prove, who they were, that sent the Apostles, and the Brethren from Antioch, to Jerusalem; I will partly an∣swer you by a question, and after give you other satisfaction. And as to the question, I demand of you, by whom were Judas, and Silas sent from Ierusalem, to Antioch?

Obj. It cannot be denyed, but that they were sent, by the Apo∣stles, and Elders, and Brethren at Jerusalem, for the text doth plainly, and possitively expresse it, ver. 23. but what these Brethren were, is uncertaine, they might be the rest of the representative Church at Jerusalem, for any thing that either I, or you know to the contrary.

Ans. Not so, for if you be ignorant of it, so am not I; call* 1.500 to minde the 22. ver. of that Chap. and there you shall finde, that them who are called Brethren, in the 23. ver. are called, the whole Church, ver. 22. Now if you be not satisfied, that Paul, and Barnabas, and the other Brethren, were sent by the reall Church at Antioch, as well as Iudas, and Silas, was by the Church at Ierusalem, I will thus further prove it unto you.

In the first Verse of the fifteenth Chapter we read, that cer∣taine Pharisees came from Jerusalem to Antioch, to disswade the Brethren of that place, from the Doctrine which they had been taught, by Paul, and Barnabas, who being then at Antioch, set upon these Jewes by Disputation, the matter of which Dispute (being

about Circumcision) remaining dubitable to the 〈◊〉〈◊〉 of the said Church, it followeth in the same verse, that they determi∣ned to send Paul, and 〈◊〉〈◊〉▪ and certaine other 〈◊〉〈◊〉 the Church.

SECT. 4.

Obj. BƲt yet you have not 〈◊〉〈◊〉▪ that they there spoken of 〈◊〉〈◊〉 reall Church at 〈◊〉〈◊〉.

Ans. What they can it be, to whom the Apostle, and Elders, and the whole Church at Jerusalem, sent their ••nswers in wri∣ting unto? ver. 23.

But the writings which they sent, was directed, to the Brethren of the Gentiles, which were in Antioch, &c.

Ergo the Apostles, and Brethren, were sent by them.

Againe, what other they can it be, that sent Paul, and Barna∣bas, then they whom the Pharisees of Judea, would have perswa∣ded from the Doctrine, which they had formerly been taught, by Paul, and Barnabas; for if it should be otherwise under∣stood, that they were only sent, by the representative Church at Antioch, (as you would have it) then the first verse of the Chapter, should have run thus, viz.

That certaine men, comming from Jerusalem, to Antioch, taught the representative Church, at Antioch; and so it must conse∣quently follow, that the representative Church at Antioch, was only called, by the name of Brethren; and if so, what would you have the other part of the Church called, which were not of the representative Church, which consequently were not to be called by that name.

Obj. You have put me to a losse, but neverthelesse, the Indipen∣dants, and Annabaptists, ••rre in many things, which they presume to have power in, as the chosen Church officers, &c.

Ans. Instance in any particular Officer (which may concerne* 1.501 the Church) where the reall body of the Church, hath not to doe in his election.

SECT. 5.

Obj. SHew me where the reall Body of the Church at Jerusalem, had power to elect Deacons.

Ans. To prove that I instance in Act. 6. 5. where the multi∣tude

of Disciples, is said to make choyse of the seven Deacons there mentioned.

Obj. It cannot be collected from that text, that the multitude, had a voyce, in that election; but if they had, it was only in the in∣stituting of Churches, but not in a Church already established, and furnished, with all her ordinary Church Officers.

Ans. When a Church is already established, and furnished, with all her ordinary Church Officers, what need then hath it, to elect more Officers, but not to mistake your meaning; your Argument is very weake, yea very rediculous, for if the reall Body of a Church (gathered by the Apostles) were permitted that priviledge, and power, by the Apostles, themselves, yea even in the first instituting of Churches (which if ever a representative Church ought to have done of it selfe, ought the most to have been then, both by reason of the abilities of the Apostles above others, as also to have been a patterne, to all representative Chur∣ches for the future;) but seeing at that time (when if ever it should have been done, as a president to all insuing Ages;) it was not effected without a joynt interest, and concurrence, of the rest of the Brethren which appertained to that Church, then present at Jerusalem; how much more ought they now, to enjoy that priviledge which the Apostles so confirmed upon them: And seeing they were thought worthy by the Apostles, to lay the foundation of the Church; how much more ought they to be permitted, as coasistants, in the building; if in the institution of Churches then gathered out of Judisme, and Heathenisme, why not in the like gatherings now, out of Antichristianisme?

SECT. 6.

Obj. PƲt the case they had a voyce in the election, yet it follow∣eth not, that they had a voyce in the examining, or judge∣ing of their sufficiency: seeing they had not judgement, or sufficiency of themselves, to judge thereof?

Ans. To see how you will prejudicate things, How know you the abilities that them Disciples had? yea you dis-allow that judgement to be in them Disciples, which the text doth justifie of them, for how could they have made choyse of such a man, as Stephen, and the other Deacons, who is said to be full of the

Holy Ghost, if they had not had judgement to have discerned their abilities, yea those of your owne judgement allowed them Disciples, to have judgement in the examen of a Deacons life, as D. S. granteth.

Obj. If they have judgement in the examen, yet have they not judgement in his other gifts.

Ans. Wherein is the Apostles ever said to question them more, after their election by the Disciples, but that forth-with after they were so elected, and presented, by the Disciples, or Brethren, to the Apostles, and Elders,) they are said to goe to prayers, and then laid their hands on them, Act. 6. 6.

Obj. Put the case that these Deacons, were ordained, by the con∣sent of the people, yet followeth it not, that this consent, was a voyce, because it was not asked of every one apart.

Ans. Put the case it signifieth, what it doth signifie, viz. that they were ordained, by the content of the people, which is that I stand for, and for that their consent, was not a voyce (because it was not asked of every one apart) I answer, by a demand; how you know they were not asked every one apart, seeing the text is neither for it, or against it; neither is it needfull (at all times) in Counsels, to put questions, to particular voyces (when the case is cleare) as it is very probable it was to them Disciples, in that they immediatly consented; but however they agreed, we read they did agree, without any noyse of strife, or division a∣mongst themselves, which you think to be a thing impossible to be done at any such occasion. And seeing that election was so quietly carried on, why may not the like be done in these dayes?

SECT. 7.

Obj. BY your former expressions, you confesse that the Elder∣ship, and Presbitery of the Apostles, and Elders, did prin∣cipally, and authoritative act, and not the whole Church, or people, they in a lower, and lesse interest, as by way of choyse, vote, and consent.

Ans. It was very requisite, that the Apostles of our Lord and* 1.502 Saviour Jesus Christ, who was immediatly called by him, to that purpose, should have a preheminence, before them who were but mediatly called by them; but seeing there is no such imme∣diate

calling to be expected, all being now called, by one and the same mediate meanes (whether it be to the Ministry, or any o∣ther Office in the Church) it is very fitting, that the Members of each Church, so called, should likewise enjoy the same privi∣ledge, under the mediate calling, as did the other, under the im∣mediate calling.

Obj. What priviledge would you have allowed the Church now under its mediate calling?

Ans. That one Minister should not usurpe over another (and so in the rest of the Offices in the Church) neither to take place each of other, unlesse upon a Morall respect, of age, zeale, gifts, or the like.

Obj. Would you not allow the Pastors, and Elders under this mediate calling the same power, which the Apostles, and Elders had under their immediate Calling?

Ans. Yes, if they prove the like Proficients as did the Apo∣stles and Elders; but they of the Presbitery take farre more state upon them, then did the Apostles and Elders, as I have, and shall yet make appeare.

SECT. 8.

Obj. IT is manifest, that the Apostles did ordaine Presbiters, and Deacons, and gave rules concerning christian Discipline, and had power of exercising censures, over Presbiters and o∣thers, which these places of Scripture, as Act. 14. 13. Act. 6. 6. 1 Cor. 16. 1. 1 Cor. 14. 1 Cor. 5. 3. 3 Epist. Joh. 9. 10. doe prove.

Ans. It is acknowledged, but I have told you, and now tell* 1.503 you againe, that there ever went a joynt interest, and concur∣rence of the Church, in all their proceedings, which those Scrip∣tures, viz. by comparing the 15. and 23. verses of Acts 1. as also by comparing Act. 6. 3. 5. 6. Act. 13. 1, 2, 3, 4. with Act. 14. 26, 27, 28. and so in the consequences of the Discourse, in the insuing Chapter, as ver. 1, 2, 3, 4, 12, 22, 23, 24, 25, 26, 27, 28, 30. 33. as also the whole of all Pauls Epistles, doe prove (as I have formerly declared) in that they were written to the reall Body of every Church, to whom they were sent, and therefore each thing concerned in them, was also to be performed by the whole Church, and not of any other particular part thereof, as a

representative of the whole, without elected by the whole, as hereafter I shall prove at large.

Obj. It is manifest, that Timothy, and Titus (who were medi∣ately called) had power also of exercising censures over Presbiters, and others, which these places of Scripture, 1 Tim. 5. 22. Tit. 1. 5. 1 Tim. 5. 19. Tit. 3. 10. doe witnesse.

Ans. This is also granted, but you are so sottish to thinke, that the priviledge which the Apostles permitted the reall Body of the Church in such affaires, was taken from them; had they interest in all the Apostles affaires, concerning the Church, and must they be debarred it by Timothy, and Titus? Might they be be permitted (as I said before) to ••ay the foundation, and not to build; to elect an Apostle, and not a Presbiter; to have voyce in the counsels and decrees of the Apostles, who were im∣mediatly called, and be debar••ed the like priviledge by Timothy, and Titus? doubtlesse it was the grosse, or rather wilful mistake of some proud Lucrean Priest (such as the Sinod consisted of) who first assumed that christian priviledge unto themselves, from them Scriptures.

SECT. 9.

Obj. PAul had a commanding power over Titus, chap. 1. 5. ergo one Minister over another.

Ans. Paul and the rest of the Apostles, were immediatly cal∣led,* 1.504 and therefore had a greater priviledge, then them, who were but mediatly called by them, and the Church; but there is none now so immediatly called, and so equall in power, and au∣thority, to the Apostles; and as touching the commanding po∣wer you speake of, I answer; that the Apostles under their im∣mediate calling, could not compell, or force one another, by way of authority, and would you conferre a greater power on the••r, who are but mediatly called? I see your pride will appeare a∣bove board, you have forg••t Christs answer to your Predeces∣sors in ambition, M••••. ••••. ••••, ••6, ••7, &c. as also how it was re∣lished, by the rest of the Apostles, ••••r. 24.

Obj. The Apostles sent Judas, and ••las, to Antioch, ergo they had power over them.

Ans. That is argued like the rest, for by the same reason, the

rest of the Apostles, had a commanding power over Peter, and John, (whom they are said to send to Samaria,) Act. 8. 14. as also the Church at Antioch, in sending Paul, and Barnabas, to Jerusalem, Act. 15. 2. which were to crosse the injunction of our Saviour, Mat. 20. 25. &c. therefore no rationall man can imagine, that those Missions, or sendings, were any other, then when Committees are appointed by the Parliament, out of their owne Members, to act particular businesses, proper to the House; which Committees, being Members, doe not lose any part of their power, or Membership, during their absence in the House, upon that Committee, though distant from the House; have you been seven or eight yeares so neare the House, and yet ig∣norant of such customs.

Obj. As them Members of Parliament are a Committee, the remaining Members in Parliament have a superiour power above them, they being the supreame Court.

Ans. Were it so, yet you still argue against your selfe, for that proveth that the supreame power remaineth in the real body of the Parliament, and so consequently of the Church, viz that the Church at Antioch had a supreame power, over, and a∣bove, Paul and Barnabas, as the Church at Jerusalem over Ju∣das, and Silas, being sent by them as Committees; so that you no waies advantage your selfe, by your evasion.

SECT. 10.

Obj. TImothy, and Titus, had not only power to ordaine Pres∣biters, and Deacons, but also of exercising Sensures over Presbiters, and others; as also the Angels of the Chur∣ches are said to have, Rev. 2. 3. chap.

Ans. What work you make with poore Timothy and Titus, to uphold your pride and covitousnesse, but I cannot better answer this point, then in the words of your owne Language, to his late Majesty in Carisborow Castle, only I shall paraphraise some∣thing by the buy, as in answer to your own particulars, by speak∣ing to you, as to them of the Sinod, that writ that answer, viz. I cannot say they had this power as the Apostles Substitutes, or Successors, in Presbiterian Government; or that they exercised the power they had, as being Presbiters, in the sence of you

Presbiterians; but as extraordinary Officers, or Evangelists, which Evangelists were an office in the Church, distinct from* 1.505 Pastors, and Feachers, Ephe. 4. 11. And that they were Evan∣gelists, it appeares by their being sent up and downe by the A∣postles, or taken along with them in company to severall Chur∣ches, as the necessity, and occasion of the Church did require; the one of them being expresly called an Evangelist, 2 Tim. 4. 5. and neither of them being any where in Scripture called Presbi∣terian in your sence, neither were they fixed to Ephesus, and Creet, as Presbiters in the Churches committed to them, as you would be in London, and Westminster; but removed from thence to other places, and never (for ought appeares in Scripture) re∣turned to them againe. And it seemes cleare to me, that neither their abode at Ephesus, or Creet, was for any long time, especi∣ally for so long a time as you have sitten at Westminster. Nor was it so intended by the Apostles, or our Parliament, for the Apostles imployed them there upon occasionall businesse, as his expressions intimateth, 1 Tim. 1. 3. Tit, 1. 5. which words doth not carry the fixing and constituting of a Sinod of Presbiters, in a place, as perpetuall Governours.

SECT. 11.

ANd as touching those Angels, mentioned in the Revelati∣ons,* 1.506 I answer also in words of your owne coyning, viz. that they were in no place called Presbiters, in vulgar acceptation; neither is there mention of Superiority, of one Presbiter to ano∣ther, as a Classicall, Provinciall, and Nationall Sinod, but in Diotrophes in effecting of it, as you of the Sinod did not. And for the more cleare and full satisfaction of your Worships in this point, I will briefly declare into what Officers hands the ordi∣nary standing Office of the Church were transmitted, and deri∣ved, by and from, the Apostles.

The Apostles had no Successors, in eundem gradum, the Apo∣stolicall office was not derived by Succession, being established by Christ, by extraordinary and speciall commission; but for the ordinary, and standing use of the Church, there were ordained only two orders of Offices, viz. Bishops, and Deacons, which the Apostle expresseth, Phil. 1. 1. and only of them, doth the Apostle

give the due character of 〈◊〉〈◊〉 ••. 1 Ti•••• 3. 2. 8. from both which places of Scripture, 〈…〉〈…〉, that besides Presbiters,* 1.507 there is no other Order, but 〈…〉〈…〉; and though the order of a Presbiter, 〈…〉〈…〉 order of a Dea••on, yet in the same order of a De••••on, or 〈◊〉〈◊〉, there was not any one superiour to another; no 〈◊〉〈◊〉 w•••• above an Apostle, no E∣vangelist above an Evangelis•• 〈◊〉〈◊〉 Presbiter above a Presbiter, no Deacon above a Deacon. And if ••o, how will your Classicall, Pro∣vinciall, and Nationall S••••ods ••o••d together, by which you doe as∣sume a power, beyond the power which the Apostles used in the Church, binding, and consining your fellow Presbiters, to observe your Injunctions, and Decrees, as if you were rather Apostles, then Presbiters, admitting only such Creatures as are of your owne stam••e, into the Ministry; and to such, must all the Parishes of the Kingdome subscribe, and admit of, whether they have either seene, or heard of them before or no; your approbation is sufficient, if they have but received the Popish stampe of Orders, by your Prede∣c••ssors the Bishops, they are well enough, otherwise not, how gifted soever they be.

SECT. 12.

AGaine, in your answer to his late Majesty you say, That no other Persons, or Officers of the Church, may challenge, o•• assume to themselves, such power as did the Apostles, in that re∣spect alone, viz. because the Apostles practised it (except such power belong to them in common, as well as to the Apostles by warrant of Scripture,) which that it doth, your Sinod is yet to prove. You there also confesse, that our Saviour, and his Apo∣stles, did not so leave the Church at liberty; as that any substan∣tials belonging to Church Government, which were appointed by Christ, and his Apostles, may be altered at pleasure, and then I am certaine that your Classicall, Provinciall, and Nationall Si∣nods, will not agree with the other left by Christ, and his Apo∣stles; and therefore I beseech the Honourable House of Parlia∣ment, to looke rather to the originall of those your Powers, then the succession of them. And thus you have made an Episcopall rod, to whip your owne britch.

Obj. That which is called ordination was by the Apostles, and a

power established in the Presbitery, and not in the Church as m••••re beleevers.

Ans. I have proved and shall prove, that the Brethren as well as the Presbitery, had a joynt interest and concurrency in all power which belonged to the Church.

CHAP. VIII. Of the Churches power to chuse their Officers.

SECT. 1.

Objection. HOw prove you the election of Pastors, and Elders, by the Church, or people?

Ans. Even by the renowned Doctor Stewarts* 1.508 owne confession, in his learned Dupley, where he voluntarily, and ingeniously confesseth, and acknowledgeth (al∣beit to the marring of his Market) that no Minister, or any other Church Officer, ought to be thrust upon a people, or Congreg••∣tion, no more then a Husband, is to be forced upon a woman, a∣gainst her will; and that however such a Pastor, may goe to the Pulpit, and preach amongst them, yet unlesse they consent, he is not their Minister. Thus far the learned Doctor.

And if so, with what impudence, have you of the Sinod, dis∣patched your owne tribe, to officiate where you your selves please, by vertue of an Apostolicall power, which you proudly usurpe, unto your selves, condemning it in others, when as it so clearly appeares▪ (and that by a Bird of your owne feather,) that every Church hath power to judge of the ability, and sufficiency of their Pastor.

Obj. If the Dector had thought you would have made such use of his expressions, he would have kept them in, however it is but one Doctors opinion. Are you able to prove from Scripture, that the reall body at ••erusalem, had such power given them by the Apostles, and Elders?

Ans. Yea I am able to prove, that they had a voyce in chu∣sing* 1.509 of Matthias to the Apostleship, from Act. 1. 23.

SECT. 2.

Obj. THat text doth not say that the people, viz. every one of them gave their voyce, for if so, then Mary, and the rest of the women voyced also; which was contrary to Pauls command, who saith, that women are to keep silence in the Church; and therefore certainly, none did voyce but such as had power to voyce.

Ans. Neither doth the text say, that the women did trans∣gresse* 1.510 that precept (given by Paul) in speaking, but as you might••ly mistake the Apostle in other things, so in this; for in that place, where the Apostle commandeth women to be silent in the Church, it is only meant concerning preaching, and prophey∣ing, as doth clearly appeare, 1 Cor. 14. 36. and not of other con∣ference, in the Church; for if so, Aquilla surely did offend in speaking in her owne house, it being a receptacle for the Church. Neither is it altogether forbidden in the sence, of Prophecying, if they be so gifted.

Obj. I pray you remember your selfe, do•• not goe about to con∣tradict the Apostle▪ as that he knew not what he said.

Ans. That which I have said, I am able to justifie by Scrip∣ture, yea by the Apostle Paul himselfe if need require.

Obj. Hold me no longer in dispence, but satisfie me how it may be, and not to contradict the rule, set downe by the Apostle Paul, 1 Cor- 14. 34.

Ans. I shall prove it by the Old and New Testament, and first in the Old Testament; I instance in Miriam, Numb. 12. 2. where Aaron and Miriam object against Moses, in these words; Hath not the Lord also spoken by us? Such Prophetesses also were Deborah, Hanna, and Huldah; and in the New Testament, Hanah the daughter of Pannuel, as also Philips foure daughters, which were Prophetesses, Act. 20. 9.

SECT. 3.

Obj. BƲt were these Prophetesses, to teach publickly?

Ans. These Prophetesses being extraordinarily stir∣red* 1.511 up, did also publickly Prophesie, and not only privately in their families, as may appear by these reasons, viz.

1. Because the gift of Prophesie was given them, to edifie the Church withall, 1 Cor. 14. 3. they then having the gist, did use it to the right end, viz. publickly.

2. It is confirmed by example, in that passage I have named touching Miriam, Numb. 12. 2. Hath not the Lord spoken also by us?

3. Deborah is said to judge Israel publickly, being a Prophe∣tesse, Jud. 4. 4. she did therefore exercise her Propheticall gift publickly.

4. The Apostle Paul himselfe dis-alloweth not of it, 1 Cor. 11. 5. where speaking of women Prophecying, saith not that it is unlawfull for women to Prophesie, but that it is not decent for them to Prophesie, with their heads uncovered; by all which it appeares, that some women in Pauls time, being Prophetesses, such as Philips foure daughters, did Prophesie, and that pub∣lickly.

Obj. The Apostle there doth not speake of the particular act of women, but of the act of the Congregation, which is said to pray, or prophesie.

Ans. It is apparent to the contrary, by the use of the Word elsewhere, viz. Ye may all prophesie one by one, 1 Cor. 14. 31. for there the Apostle speaketh of the particular act of Prophecying.

Obj. Wherefore then doth the Apostle injoyne the women silence in the Church, 1 Cor. 14. 31.

Ans. To reconcile these places we are to observe, that where* 1.512 the Apostle is said to allow of the Prophecying of women, 1 Cor. 11. 5. is meant of the extraordinary gift, and function of Prophe∣cying, wherein he did not dis-allow the act, but the manner, wil∣ling that it should be done with comlinesse; and order. And as concerning the place where you object, that silence is inioyned women, the Apostle speaketh of the ordinary calling of preach∣ing, or prophecying, which women ought not any way to usurp; but for the extraordinary calling, which the Lord hath some∣times given to women, there is no doubt, but they accordingly used the same, and may now use, if so inspired. As for other con∣ference in the Church, I see no cause, women having the same need of Pastors for their Soules as men) but that they may have a voyce in the election of their Minister, as any man whatso∣ever,

as no doubt but many of the rest had, Acts 1. 14.

SECT. 4.

Obj, LEt us leave the women in silence, did the rest of the people voyce in that election of Matthias?

Ans. For any thing I know to the contrary, or you either; doe you read that any of the Assembly was forbidden to voyce? But if there were any that were not capable of the businesse in hand, we doe not read, that they procured any disorder, or fra∣ction amongst the multitude.

Obj. The text doth not punctually make out, that the people made choyse of Barnabas, and Matthias, but that they, viz. the A∣postles, and Elders, and the Church Officers; and if you would have it otherwise, you are to prove it from the text, otherwise I neither can, nor will beleeve you.

Ans. But if I can prove it from the text, then you both can, and will beleeve me, and so renounce your errour.

Obj. I promise you I will, but I feare you will faile of your expectation.

Ans. Call to minde the 15. ver. of that Chapter, and compare it with the 2••. ver. where Barnabas, and Matthias, is appoin∣ted, and then judge, whether it be not more likely, that they were chosen by them, to whom Peter spake unto, in the 15. ver. then to any other parties mentioned in any part of the Chapter, for in the 15. ver. the Disciples, are not only numbred, but Peter also beginneth his speech unto them, which he continueth unto the very election of Barnabas, and Matthias, not diverting it from them, to whom he began it (which in the 15. ver. is said to be the Disciples, who were about 120) how can you then with modesty deny, that Matthias, was chosen, by any other, then by the Parties there mentioned; and if granted, then it must consequently follow, that Matthias had the peoples ap∣pr••bation, before the Apostles acceptation.

SECT. 5.

Obj. I Conf••••se that it doth appeare that Barnabas, and Matthias was chosen by the multitude, mentioned in the 15. ver. but whether that number of Disciples mentioned, were the reall,

or the representative Church, I am not yet satisfied.

Ans. Doe you read of any other part of the Church, then at Jerusalem, beside that number?

Obj. Suppose I grant you, that the election of Church Officers, doth belong to the promiscuous multitude, yet do•• I not hold, that they have any Ecclesiasticall power in Judicature.

Ans. I thought I had heretofore satisfied you, that the Church* 1.513 of Christ hath sufficient power in it selfe, and that by the autho∣rity of Scripture, to decide all matters of controversie touching it selfe, viz. of a spirituall cognizance, but if you scruple at it, I will further inlarge my selfe in the point; for proofe of which I could instance all Pauls Epistles, but for brevity sake, I will con∣sine my selfe to the passage of the Apostle to the Corinthians, in his first Epistle, and fifth Chapter, where writing touching the ejecting of the incestious person, doth not attribute the powes thereof, to his owne particular person, or to more Apostles, and Elders, joyned with him, but solely to that Church at Corinth, in these words; Doe not ye judge them that are within? vers. 12. he doth not say, Doe not we the Apostles of Christ judge them that are within, or we of the Classicall, Provinciall, and Natio∣nall Sinod judge them; but doe not yee, &c. viz. the reall body of the Church, to whom he writ his Epistles? yea he further ra∣tifieth it in the 13. ver. viz. therefore put away from your selves that wicked person. And the like order have they also sor his re∣ception, upon his humiliation, 2 Cor. 6, 7, 8. by which two texts of Scripture, the Apostle ••leerly sheweth whom they be, that the Church hath power over, and whom the civill Magi∣strate hath to rule over; as also, what have I to doe to judge them that are without; doe not ye judge them that are with∣in? Againe, them that are without God judgeth; intimating by the first, that Christ hath given the rule of such as are without, (viz. not members of the Church) to the rule of the civill Ma∣gistrate, as in Rom. 13. and the latter sort, (viz. such as are mem∣bers of the Church) to the rule and government of the Cove∣nanted members of the Church it selfe, viz. to the reall body whereof they are members.

Obj. Hath the Civill Magistrate nothing to doe in Church∣government?

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Ans. As he is meerly a civill Magistrate, he hath not, for his* 1.514 power, as a civill Magistrate, is confined without the Church, as I have formerly shewed; neither is the Law, (viz. the Morall Law) given to a righteous man, but for the unrighteous, Rom. 13. 3. and therefore so long as a member of the Church, continu∣eth his integrity, and without running himselfe into a Morall of∣fence, he is without the verge of the civill Magistrate.

Obj. Hath not a civill Magistrate, being a member of the Church, a greater power then the rest of the members?

Ans. Not at all, as he is a member of the Church, for there is no respect of persons with God, whether they be Jewes, or Gen∣tiles, bond, or free, rich, or poore, they are all one in Christ Je∣sus, Leut. 10. 17. Act. 10. 38. Rom. 2. 11. Gal. 2. 6. Ephes. 6. 9. Col. 3. 11. Rom. 12. 5. &c. 1 Cor. 12. 12, 13, 14, &c.

Obj. What things be they, which you ascribe as things proper to be done by the Church?

Ans. They chiefly consist in these particulars, viz. as in electi∣on* 1.515 of Pastors, and Church Officers, as I have proved; as also in matters of advice, and counsell, as I have also proved; as also in sending of Messengers, from Church to Church, to advise, and to hold correspondency together, as being all members of one uni∣versall Church, as in Act. 15. 2. 22. 2 Cor. 1. 18, 19. 1 Cor. 16. 3. 10. Act. 18. 37. As also in receptions of members, into the Church, as in Rom. 16. 1, 2. Act. 9. 26, 27. 2 Cor. 2. 6, 7, 8. as also in eje∣ctions of members, as in 1 Cor. 5. 4, 5. 12. 13. as also touching any matter of controversie, as in Mat. 18. 15, 16, 17. 1 Cor. 6. 1, 2, 3, &c.

CHAP. IX. Treateth how matters of controversie may be decided in the Church.

SECT. 1.

Objection. AS concerning matters of Judicature, certainly neither them words of our Saviour, Mat. 18. 17. viz. Tell it to the Church, cannot be meant of the promiscuous multitude, seeing that in many places, the number may be so great, as that it

would be rediculous to acquaint so many, with every businesse, seeing the Church by that meanes would be continually imployed about trifles.

Ans. As touching the multitudes of Beleevers which you speake of, I have told you, that if the Brethren be so numerous, as that they cannot conveniently meet together in one place, that then they may divide into more, as there shall be occasion, so that they be all governed by one, and the same rule, with that from which they are divided; and being furnished with Pastors, and other Officers, may decide controversies amongst themselves, as if all in the City were met together about it; yea were there as many parts in that particular City, as there is such particulars in the Universall, yet if each of these particulars, be governed by the Universall rule, they are as compleat Churches, as the Uni∣versall, and may be termed a particular Church of a City, as all the Beleevers of that City may be termed a particular to the U∣niversall, or Catholick Church.

But put the case that twenty thousand Beleevers, were of one* 1.516 individuall Body, or Church, yet it is not of absolute necessity, that each of these particular members should meet together, up∣on every particular occasion, then it is for the members of each particular Church to meet together about a generall businesse of the Church.

For in such cases, it is with the Church, as with the Body pol∣litick, of the State, who in regard they cannot all meet together, to advise about the common good, therefore they divide into parts, each part electing two or more, to act for them, as their representatives, which we call Knights of Shires, as also in Townes Corporate.

Now in chusing of these Knights, it hath been the custome that every Free-holder of so much per annum, had a voyce in the election of such representatives, and yet was not every such Free∣holder bound of necessity, to make his appearance at such an election, but was at his owne choyse, to goe, or stay at home, and yet his, or their absence, did not retard the businesse; for if but any part of the Free-holders of the said County, or Counties did appeare, and make choyce of such representives, for their County, it was sufficient in Law; and the rest being lawfully

summoned, and not making appearance, at the time, and place proposed, must be forced to subscribe, and so in the other.

SECT. 2.

Obj. But suppose there was no appearance made, upon such a Writ from the King?

Ans, Then were it in the power of the King, and his Privie Counsell to doe it themselves, and so the Common••••s would lose their priviledge.

The like instance may also be made in laying of a Tax, or Sesse∣ment for a Towne, &c. where all the inhabitants, ought to have publick notice given them, of the time, when, and place where, such a Tax is to be laid; yet is not every one, absolutely bound by this Summons, to appeare at the time, and place; but if he, or they doe not appeare, such as doe appeare, may lay the Tax, and the other not appearing, are bound to stand to the conclusi∣ons of them who did appeare, whether for them, or against them.

Obj. But if none make their appearance, what would follow?

Ans. Upon such neglects, the Pastor, and Church Officers, may doe it themselves, according to my former instance.

Obj. What would you inferre from hence?

Ans. That in any act of Judicature, (which may concerne the members of the Church) if the reall body thereof have publick notice of the time, and place, where a controversie (betwixt the* 1.517 members thereof, is to be decided, and most of them forbeare comming thereunto; that then the parties, which shall so come, al∣beit, inconsiderable to the other, may decide the controversie▪ and being so done, the re•••• are not to gain-say it.

Obj. But if none of them should appeare upon the Summons, what would follow?

Ans. Then the Pastor, and Church Officers, have power to doe it themselves, according to my former instances.

SECT. 3.

Obj. VVOuld you have every ••particular controversie so de∣cided, albeit of the smallest concernment?

Ans. That every particular businesse, should not be a trouble

to the whole Congregation, or reall body of the Church, our* 1.518 Lord, and Saviour Jesus Christ, in his Divine wisdome, hath left two remedies, which as farre as I perceive, is not discerned by you Presbiterians; for otherwise, you would not think such bu∣sinesses, so impossible to be effected as you doe.

Obj. I wonder what remedies they be, I pray discover them?

Ans. You will wonder indeed when you heare of them, see∣ing they are as a paire of Spectacles, to discerne the truth, and easinesse of the method, which Christ left to regulate, and or∣der, the affaires of his Church Militant by, the which you so wilfully, or ignorantly oppose.

SECT. 4.

Obj. VVHere are those Spectacles you speake of, to be found in the Scripture, that I may put them on, to discerne the truth of the matter?

Ans. You may finde them, even before your nose, in the two verses, when you read the text, Mat. 18. 17. Tell it to the Church, &c. which sentence you so much wonder at, using it, as a meanes to amaze us, as the intricatenesse of the thing, as being impossi∣ble, that every triviall thing should be disputed on, by the reall body of the Church; when as the weight of every businesse, is* 1.519 taken off, before it come at the Church; for in case any diffe∣rence shall happen in the Church of Christ, which I hope wi••l be seldome, or never.

(Knowing that they be all members of one Body, Christ Jesus being the head;) as also in regard that the enemies of Christ and his Church, will take occasion thereby, to blaspheame, make∣ing it their chiefest joy to see the Professors of Christ at vari∣ence; in which respect I say, they ought to be very cautalous, either to give, or take, occasion of revenge, or offence, and that by the example of Abraham. Gen. 1••. 7, 8, &c. who when his, and Lots Herdsmen fell at varien••e, desired, that no such thing should be amongst them, for said ••e, W•• be brethren; yea rather then he would continue a difference, though he were more po∣tent in every respect, he gave the cho••••e of the Country to Lot; which president, I hope will be imitated by our Brethren, in any difference betwixt party, and party; as also concerning any

criminall offence, committed by any member of the Church, I hope our Brethren will take notice of the event which hapned by the sins of David, viz. his Murther, and Adultery, (by which he gave occasion to the Philistines, and other of the enemies of God to blaspheame,) and so avoyd all such occasions of evil; but in case such differences, and misdemeanours, should be made, and acted, by the members of Christ, which may happen, seeing by the former examples, that holy men, may be at difference, and also sinne in a high degree; yet as I said before, o••r Saviour in case of such difference, hath left these two remedies in the 15. and 16. verses of that 18^th Chapter of Matthews Gospel, in these words.

SECT. 5.

IF thy brother trespasse against thee, tell him his fault, betwixt thee, and him alone, if he shall heare thee, then thou hast gained thy brother; but if he will not heare thee, then take with thee one, or two more, that in the mouth of two, or three witnesses every word may be established: And if he shall neglect to hea••e them ••••ll it to the Church; but if he shall neglect to heare the Church, let him be to thee, as an Hea••hen man, and a Pu••lican.

In which words of our Saviour, we may e••sily perceive, the method, and order, that he would have used, in such differences, as doth arise amongst the members of the Church, for otherwise, the Church is not to meddle with them, who are as Heathens, and Publicans, as may be gathered from them words of our Savi∣our formerly mentioned.

Then, least the reall Church, should be cumbred with every* 1.520 small businesse, the party offended, is injoyned by our Saviour, to goe to the party offending, or who hath offended him, as by occasion of trespasse, or otherwise, which is a thing I confesse quite contrary to flesh and blood, as is also the like expressions of our Saviour, viz. If thou bringest thy gift to the Altar, and re∣member that thy brother hath offended thee, leave thy gift at the Altar, and goe and reconcile thy selfe to thy brother; as also, in praying for our enemies, in blessing them that curse us, to turne the other side, to part not only with our coate, but cloake also; yet being the injunction of our Saviour, they must be observed,

and so farre as any man is from yeelding obedience to them, so farre is he, from being a true Christian; these being the simp∣tomes to distinguish the Church of Christ from the world, and therefore our Saviour in such cases commandeth, to goe and tell him of his fault privately, or betwixt thee, and him alone.

SECT. 6.

AS if he should have said, The eyes of the Heathen, and Publi∣canes are set upon you, and would much rejoyce, to heare that you, who are brethren in professing my name, should differ. And therefore, in such a case, goe first by thy selfe, and doe it with all the privacy that may be, for feare of the scandall, which other∣wise may arise by the difference betwixt you, and when yee are so met, use all the wholsome perswation thou c••ust (according to the measure of the gift which is given thee) to incite, and stir up, to give thee satisfaction, and if thou canst perswade him thereunto, thou hast then gained thy brother; which shall be a glory unto thee, so that thou shalt shine, as the Starres in the firmament.

But if he yet remaine obstinate, and will not give thee some* 1.521 reasonable satisfaction for thy losse by him, then take with thee one or two more of thy neighbours, of which number, may be thy Pastor, or whom else thou shalt thinke meet. And in so doing, certainly they wil moderate the businesse betwixt you, (unlesse* 1.522 ye be both Hipocrites, so that no reason will perswade you) yea certainly, rather then you will make it any further trouble, one of you wil put up with some losse, (least it beget a scandall to the Church▪) but if it so be, that thou shewest thy selfe before thy neighbours, to be a reasonable man, rather to put up with losse, then to exact more then thy owne, and yet he will not recon∣cile himselfe, or give thee thy owne.

Then thou art of necessity, to put him to a greater sh••me and disgrace, being constrained to acquaint the Church with it, which after notice given, when so many of the members are met together, as shall please to come, thou shalt produce the Wit∣nesse, which thou tookest with thee, and they shall declare the truth and equity of thy cause unto them, as also the refractori∣nesse of the offender, or trespasser, which being so manifestly ••p∣parent,

to such members of the Church, (by thy credable Wit∣nesses) it will be quickly decided.

But if he shall yet refuse to be so ordered by the Assembly then gathered together, as likely he will (having had all the faire motions that might be before) let him then be unto thee, as an Heathen man, and a Publican.

And thus have I set forth unto you, a representation, how our Lord and Saviour Jesus Christ, would have differences, decided in his Church Militant; which remedies (afore mentioned) considered, there will seldome, or never▪ any small, or triviall bu∣sinesse, trouble the Church, in regard the party offended, or in∣jured, is positively injoyned by our Saviour, to use the remedies aforesaid, which if he refuse to performe, he ought not to be re∣leeved by the Church.

SECT. 7.

Obj. BƲt if the Defondant refuse to be ordered by them members so gathered, in regard of the smalnesse of the quantity of them, in comparison of the reall body of that Church, may he not appeale to the reall body?

Ans. The Church having had publick notice of it, as also of the time, and place, when, and where, the difference is to be de∣cided, and not appearing, at the time, and place, doubtless those* 1.523 few, who doth appeare, ought to end the businesse, and being so determined, it ought not to trouble the Church any further; but I would have you know, that such causes, as come to such a triall, ought to have a deliberate hearing, both by Pastors, &c. for you may well imagine, the two remedies considered, there will seldome, or never, any triviall businesse trouble the reall Church.

Obj. Suppose the difference betwixt them be for title of Land, or the like; are such Churches able to decide such controversies,* 1.524 having no judgements in the Lawes of the Land, by which such dif∣ferences are to be tryed?

Ans. All Lawes are, or ought to be, grounded upon Scripture, and reason, and as to that of Scripture, I suppose none wil deny, but such as are of the Church, have the best judgement, in such things as are, or tend to a spirituall cognizance, to whom the

Apostle writ, and therefore the best able, to decide such contro∣versies in Law, as doth arise, or hath bottome from them.

2. As to that of Reason, I suppose also none that hath reason will deny, but such as understand Scripture are Rationall Men, and therefore, have likewise judgement in such controversie in Law, as have bottome from them.

3. We see that no Judge doth of himselfe determine a case in Law, but it is done by a verdict passed by a Jewry of the Neigh∣borhood, &c. Then who more fit for such puposes then the Church, yet wee are ingaged as Christians, to admit of such decisions a∣mongst our selves; Instance the Apostle Paul in his first Epi∣stle to the Church at Corinth, who after hee had in the fifth Chapter shewed them from whence they were to seperate, viz. from the fornicators of this world, as also from the Covetous, Ex∣tortioners, Idolators, Raylers, Drunkards and ver. 10. As also of whom they had power to Judge, viz. of such as were within, vers. 12. As also of such as were not in their power, (but in the power of the Civil Magistrate) viz. Such as were without vers. 13. he doth continue his discourse in the beginning of the ninth chap. with a note of reprofe, viz.

Dare any of you, having a matter against another, goe to Law* 1.525 before the unjust, and not before the Saints? Doe ye not know, that the Saints shall judge the world, and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge Angels, how much more things that appertaine to this life? If then ye have judgement in things pertaining to this life, set them to judge, who are least esteemed in the Church; I speak to your shame. Is it so, that there is not a wise man amongst you, not one that shall be able to judge, betwixt his Brethren; but bro∣ther goeth to Law with Brother, and that before the unbeleevers; now therefore this is utterly a fault amongst you, &c. 1 Cor. 6. 1, 2, 3, 4, 5, &c.

Obj. The Apostle in that Chapter doth only condemne them, for that they went to Law before such as were not Christians, and not otherwise.

Ans. He that is without the payle of the Church of Christ, is not to be termed a Christian, let him pretend what he will; and therefore the Church ought not to make use of

them, in any such difference as doth arise amongst themselves.

SECT. 8.

Obj. Suppose none of the Magistrates of the Kingdome, will joyne with you in your Church Government, will you therefore e∣steeme them no Christians?

Ans. There is but one perfect rule of worship, and the rest* 1.526 are false, and therefore all that doe not practice that rule, are false worshippers, be it in part, or in whole, according to the measure of the degree, wherein they differ; yea so farre they may be termed Antichristians, for he that is not with Christ, (in that sence) is against him, and he that gathereth not with him, scattereth abroad; in which respects, they ought to be distin∣guished, from such as are conformable. Againe, it was, is, and ever will be, that a very few of the Gallantry of the world, were, are▪ or wil be followers of Christ, in his commands, which the Apostle Paul affirmeth, where he saith, Not many wise after the flesh, not many mighty, &c. are called; no doubtlesse, to be good and great, is very rare, few of the first magnitude of greanesse, are called, converted, or goe to Heaven, it falleth chiefly to their Lot, who are contemned, and dispised, of such proud ones; as Christ himselfe affirmeth, where he is said to thanke his Fa∣ther, that he had hid such things from the wise, and prudent, and had revealed them unto babes; aluding, to the learned Scribes and Pharisees, who out of their pride, malice, and disdaine, did contemne his glorious Gospel, and divine Messeng••••s, in regard, they were a company of poore Fisher-men, and some few other neglected underlings; What (say they) have any of the Rulers of the Pharisees beleeved on him? Alas no, they were so blinded with the opinion of their devout, and deeper Learning, so puft up, with the pride of their high places, so swolne with selfe-con∣ceitednesse of their owne forme, and false glosses, and so possest with prejudice of Christianity, that even the Publicans, and Har∣lots, goe to Heaven before them, viz. when they goe not.

And what lively Emblemes, them Scribes, and Pharises, (against* 1.527 whom for their pride, dissimulation, and cheating of the peo∣ple our Saviour pronounced eight woes,) were, of our Magi∣strates, Lawyers, and Ministers, in their now condition, I appeale

to all Christians, and therefore all contentious people (who de∣sire to be freed from such corrupt men, and meanes,) are hereby invited to relinquish them, and to joyne themselves to that so∣ciety of Saints, who are congregated together, according to that rule, which Christ, and his Apostles prescribed, and are the nea∣rest representation of that Church, (in the primative purity,) which is now in the whole world; for otherwise, to expect re∣dresse of grievances, from such p••rties, in their now condition, is as much as to imagine that Grapes may be gathered of Thornes, or Figgs of Brambles; for a Black-a-Moore to be made white, or for Hell to become Heaven.

CHAP. X. Treateth of Nobility, and Learning, &c.

SECT. 1.

Objection. IS not Nobility, and Learning, excellent ornaments for a Common-wealth?

Ans. Yea, but when the Nobles will not put* 1.528 their necks to the worke of the Lord, Nehem. 3. 5. and when Learning is spent upon private, and perni∣tious ends, it becommeth the foulest fiend the Devill hath upon earth, and his mightiest Agent to doe mischiefe; for no corrup∣tion is worse then that, which is best, mis-imployed, being of wo∣full consequence, proportionable to its native worth, such men for the most part, having the most worldliest ends; complying exactly with the world, hunting, and aspiring towards it, as their utmost aimes; and so by the abuse, and mis-applying of it, they put their great engine (very powerfull, either for excellency of good, or excesse of ill, as it takes) in the Devils hands, for the in∣larging, and advancing of his Kingdome, and so turneth the edge of it, to the dangerous hurt of others, and so by consequent, and accident, it proves a mighty bar, to keepe Christ and his Kingdome

out of their hearts; and thus doe they bend their abilities of Learning, closing with the corruption of the times, to raise and inrich themselves, as is most apparent in many, yea most of our present Magistrates, Ministers, and Lawyers in these covetous, and ambitious dayes.

SECT. 2.

NOw Gods principle and path is to be, Good, then Great;* 1.529 Religious, then rich; he would have his Ministers like bur∣ning, and shining Lamps, to the illumination, and salvation of his people; but the Devill tels▪ them, this is a soure, strict, and pre∣cise way, and it is not meet that such admired eminency of No∣ble, or learned parts, should be confined to such obscuri••y; that such rare gifts, and depth of knowledge, should intermixe a∣mongst a number of rude, ignorant, and uncapable Clownes; and therefore he labours, yea and prevailes with almost all of them, to raise their spirits to higher hopes, and to plunge present∣ly into the current of the times, and be made some body in the* 1.530 world. And hereupon their hearts being ravished with the plea∣sing apprehensions of worldly glory, and humane greatnesse, re∣presented by Satan, in the most illustring formes, to their ambiti∣ous imaginations, they resolve fearfully against their owne soules, to follow the streames, and to plot all meanes, and wayes of preferment, disclaiming all occasions, that tend to pre∣cisenesse, studying only to understand the world, and to nego∣tiate for advancement.

And upon this very score it was, that the boone Ath••••ian-like* 1.531 blades of the times, derided Doctrine, and use in Sermons, as poore, and beggerly; edifying plainesse, foolishnesse of Preach∣ing, knowing that by so doing, they should ingratiate them∣selves into the times, and please those great ones, who had ra∣ther have their eares tickled, then their Consciences touched; to have pillowes sowed under their armes, that they might lye more soft upon their beds of security, then to have the keene arrowes of Righteousnesse, and Truth, fastned in their sides, by the faith∣full Ministers, of Jesus Christ, to drive them to sincerity. And thus have those daubers made shipwrack of their Consciences, by their base, flattering, and depending on such great

ones, who have also been made hereby enemies to Professors, and their owne Soules.

SECT. 3.

Obj. VVEll, but to proceed where we left, what shall follow in case the Offender be dampnified by the Church, to pay a certaine sum, and he refuse?

Ans. The party so refusing to be ordered by the Church, doth thereby declare his contempt to the power given to it by Christ, upon which, he is to be ejected the Church, and so reduced to the state, and condition of a Heathen man, and a Publican.

Obj. But must the Plaintiffe then lose his money?

Ans. He hath then no other meanes to obtaine it, then by the* 1.532 Lawes of the Nation, by which the Civill Magistrate ruleth.

Obj. Wherein consisteth the power of the Magistrate?

Ans. He hath to doe in all things of a civill Cognizance, or that goe out of their Spirituall condition, into a Morall offence; as injustice, evill transgression, into tumult, or disturbance of publick, and private peace, actually, or expresly, and not inter∣pretatively, for so the Nations interpreted the Jewes, as troub∣lers of the State, and the Jewes Christ, and his Disciples, as mo∣vers of sedition.

The Papists, and Prelates, interpreted the Non-conformists, or reproached Puri••ans, as factious, and tumultuous, so as in any thing of a Morall, or Secular Cognizance, which the Magistrate hath cleare rule for to walke by from the Word of God, and not otherwise, and in so doing he ought to act, because he is the best Legislater, and Interpreter, and can best resolve in things touching publick liberty; but otherwise all manner of differen∣ces whatsoever, which may happen in the Church, without the limits of a Morall offence, may and ought to be decided in, and by the Church it selfe, as hath been fully proved.

Obj. Ought not Church businesses to be determined by voyces?

Ans. We never read of any such conclusion made, by any* 1.533 Church mentioned in Scripture, as that every particular member was asked apart, touching his nilling, or willing in such contro∣sie; neither is it probable, that any such course was used by them, but rather the matter being fully debated, by some eminent per∣sons,

(as it is usuall in Courts of Parliament, &c. As also it was by Peter, and James, Act. 15.) that then all the reall body, will willingly condiscend, to ratifie and confirme it.

Obj. It cannot be imagined, that every case will be made so cleare, as that the Church will condiscend, as you would have them, and if so, how would you have the peoples thoughts expressed in such cases?

Ans. It may be done by lifting up the hand, or dividing them∣selves into two bodies, or by I, or no, as it is usuall, in Par∣liaments, or Committees.

Obj. But what if there be an equality of parts, as many for, as against what will ensue?

Ans. What will ensue in the Court of Parliament, in the like case, or in your Assembly of Divines; and therefore the same course you would take, in such courses aforesaid, we will take the same in this; and thus have I stopped your mo••th with your owne morsell.

SECT. 4.

Obj. MAy not every Member present, at such a meeting, speake to the point in question if he please?

Ans. Yea he may doe so, as in like case may be done by any Member of Parliament▪ or other Couns••ll; but it ought to be done according to the Apostles rule, vi•• with d••cency, and order, and to avoyd con••usion as much as may be.

Obj. I have observed at some of your meetings, an horrible confusion.

Ans. Such disorders I hope will speedily be reformed, in our* 1.534 Brethren; to which purpose we have a notable example in that Dispute be••wixt the Apostles, ••lders, and Brethren at Jerusalem, concerning the matter of Circ••mcision, Act. 15. who at the first did as you say of our Brethren, Dispute confusedly; but whilst they did so, they had much Dispute to little purpose, as appear∣eth by the seventh verse of that Chapter, untill way was given, that they might speake by course; whereupon Peter being com∣monly the first in such matters, began to open the case apart by himselfe, the rest of the Apostles, and Elders being silent, as may appeare by the same verse; and yet we may perceive, that the

multitude termed the Brethren, ceased not to speake confusedly, untill Peter had ended his speech; and that they gave audience to Paul, and Barnabas, untill which time the text doth not ren∣der them silent; by which passage is really demonstrated un∣to us, the fruitlesse issues of confused discourse, as also the fruit∣full effects of decency and order; for we read, as soone as Paul, and Barnabas, had delivered themselves, (to whom the Brethren is said to give audience) the Apostle James being the next which spake, did in few words g••ve the multitude satisfaction.

And from hence we are taught the order and method, which* 1.535 we ought to use upon any occasion of businesse, which may con∣cerne the Church; as first, to make choyce of them whom we conceive, is the most judicious, and that by the example of the Church at Antioch, who made choy••e of Bar••••b••s, and Paul, and the other Brethren, which no doubt was the most able men a∣mongst them in that Church. As also of the Church at Jerusa∣lem, in permitting Peter, and James, to speake first, being the most grave in the Assembly; as also in that Churches making choyse of Judas, and Silas, who was men of eminence amongst them, (as may appeare by the 26. vers.) to send in their be∣halfes to Antioch.

SECT. 5.

2. THat Messengers being so sent, ought to behave them∣selves wisely, not making any tumult, or disturbance in the Church, to which they are sent, but only to speake as occa∣sion shall serve, and that by the example of Paul, and Bar∣nabas, who did not interupt Peter, but waited their oppor∣tunity.

Obj. Then every one that hath judgement may, and ought to speake?

Ans. They may speake if they wil, as the rest of the Apostles,* 1.536 and Elders, and the rest of the Brethren might have done, but we doe not read, that they did speake, after that Peter, ••••d James had opened the case, but given their judgements 〈◊〉〈◊〉 it, being thereby satisfied, did aquiesse in the judgement of James.

Obj. But what if Peter and James had not ended the con∣troversie?

Ans. Then they were to have gone on, in the same order, and method, untill they were satisfied; for if order will not doe it, I am certaine that confusion cannot. And it likely that the Apostle Paul gained this experience at that meeting, which he exhorteth the Corinthians to observe, (and so consequently all Churches) in all their enterprises whatsoever, viz. that all things might be done with decency and order, 1 Cor. 14. 40. for God being the God of order, 1 Cor. 14. 33. will doubtlesly require order in his Church, 1 Cor. 11. 34. and therefore we are to con∣forme unto it.

SECT. 6.

THe Apostle also exhorteth, that if any man speake in the Church, it ought to be as an Oracle of God, and we know that the manner of speaking by Oracle was gravely, and sententiously, delivering much matter, in few words; therefore this ought also to be a president unto our Brethren, that though they may speake, yet if that they cannot expresse themselves, in such a man∣ner as aforesaid, they both offend against the exhortation of the Apostle, as ••lso make a noyse, and disturbe the Church, to small, or no purpose.

Againe, as each particular Member of the Church, hath liberty to speake in the Church, concerning the affaires belonging to the Members of the Church, so have they likewise power to Pro∣phesie, as cleerly appeareth from that text, 1 Cor. 14. 31. where the Apostle saith, Ye may all prophesie one by one, &c. and yet we are not hereby to understand, that every of the Members of a Church ought to doe so, not being able to divide the word a∣right, for in this especially, he ought to speake as an Oracle of God.

The Apostle therefore writeth these sayings to the Churches* 1.537 to excite, and stir up the Members of each particular Church, to covit these excellent gifts, and that they should strive to goe one before another, by a godly emulation; giving them thereby to understand, that if the very meanest (in quality, or condition) of the Members of the Church of Christ, can by acting the part of a Noble Berean, viz. by their study, and industry, in the Scrip∣tures) attaine to the measure of such a gift, as to speake as he

ought to speake, that then he may, and ought to imploy his tal∣lent, as any of the rest whatsoever; doubtlesse it being, the very meanes, by which Barnabas, Simeon called Niger, Lutius of Cyrene, Manaen, Aquilla, Prisilla, &c. attained the gifts which they exercised in the Church of Antioch, Act. 13. 1, &c.

SECT. 7.

ANd therefore by this president also, our brethren of the pre∣sent* 1.538 Churches ought to be very cautations how they medle with such Edge-tooles, for feare of the scandal that many arise from such actions, whereof there is doubtlesse great cause of complaint, in that by so doing, the Church doth not receive edifying, as also, in that it administreth cause, to the enemies of God to blasphem; who many times commeth on purpose to such meetings, to pro∣cure themselves Mi••ch, by glorying in our shame.

Obj. I commend you in that you are no Countenancer of disorder in your brethren, for in very deed, the boldnes, and rudenesse of such members, hath made your Churches evi•• spoken of, and disesteemed more then otherwayes they would have beene, but yet if a member of your Church have but one tallant, will you have him imploy it?

Ans. Yea without all question, but not in publike meetings;* 1.539 for there the most powerfull meanes ought to be used, in regard, that the unbelievers have liberty to come to the publick Ordnance of preaching as well as any member of the Church (And that by our Saviours commands, Mat. 28. 19, 20. Marke 16, 16.) who as I have said, come (for the most part) to carpe at the doctrine deli∣vered, but in private meetings, they ought to imploy their parti∣cular tallants, for in so doing, they may in time become such exspert Proficients in Theology, as to teach publickly, being cal∣led thereunto.

SECT. 8.

Obj. SƲppose the Magistrate should not condiscend, that either the Popish Clergy should be silenced, or that such should be sent forth, to gather Churches, as you would have imployed, how would you have the worke carried on?

Ans. I confesse if the Magistrate should be refractory, the wheele would be much longer in turning over; but yet not∣withstanding,

we are encouraged (by the example of the Apo∣stles)* 1.540 to imploy such instruments in the worke, as are fit for such a purpose, viz. for gathering of Churches; for albeit that Herod, with the Scribes, Pharisees, and Saduces, bent their utmost power to oppose them, and their Doctrine, yet did they with an undaunted courage, vindicate the truth, albeit to the hazard of their lives, yea and rejoyced that they were thought worthy to suffer for the testimonies thereof; as doth evidently appeare by that Book titled their Acts, which doubtlesse was written as a president to such as shall labour in the restoring of their decayed Churches, by extracting them out of the world, and Anti∣christianisme, as the Apostles did out of Judisme, and Heathe∣nisme; and therefore every one that is so fitted, and satisfied in the truth of this assertion, ought to apply himselfe to the Apo∣stles presidents, in all things to that purpose; yea albeit the He∣redians, Scribes, Pharisees, and Saduces of these times, shall op∣pose the worke, yet ought they be like valient as the Apostles were, remembring alwaies, that it is better to obey God then men, Act. 4. 19.

But I hope better things from our present Magistrates, then* 1.541 that they will fight against God, by opposing his designe; but rather that they will animate, and encourage, all such, as shall practise the gathering of Churches, by suppressing Christs, and their enemies, as that the power of the Word may have its free progresse in their Dominions, it being solely to that purpose, that they have their owne power given them; which when they have accomplished, their work is ended, and their power ceaseth.

CHAP. XI. Treateth of the period of Magistracy.

SECT. 1.

Objection. DOe you thinke that temporall powers will have their pe∣riods in this Age?

Ans. Yea as sure as the Scriptures are true, which* 1.542 doe verifie it, witnesse the Apostle Paul, 1 Cor. 15. 24. who saith, that Christ shall put downe all rule, and all authority,

and power, &c. in which words, if temporall power be not inclu∣ded, I desire to know what is meant thereby.

Obj. I confesse it would puzzle me to contradict it, but the Pro∣phet Isaiah speaking of the times of the Gospel, saith, that then, Kings should be nursing Fathers, and Queenes nursing Mothers to the Church.

Ans. I presume you know the property of Nurses, they being only to nourish Children in their minority; but when they be growne to capacity, their Parents taketh them home, and then the Nurse is out of imployment, and so consequently her office ceaseth. So likewise so soone as them Prophesies of Daniel, and John, are fulfilled, viz. as soone as the God of Heaven shall set up his Kingdome, which shall never be destroyed, Dan. 2. 44. as al∣so, that the Kingdome of this world shall become the Kingdome of our Lord, and his Christ, Rev.. 11. 15. then shall them Nur∣sing Fathers, and Nursing Mothers you speake of, be also put out of office, viz. Their Kingdomes shall be broken in pieces, and con∣sumed, Dan. 2. 24. and so consequently the power, and authori∣ty exercised in them; for the cause being taken away, the effect must needs cease.

SECT. 2.

Obj. BƲt when will these things come to passe?

Ans. I may reply with our Saviours words, viz. This day is this Prophesie fulfilled in your eares, this being the very time for that purpose.

Obj. But by what meanes shall it be accomplished?

Ans. Even by meanes of this Treatice, for I doubt not but all* 1.543 such, as beare the face of godlinesse, will comply with the Go∣vernment therein discovered, which is the very meanes to re∣duce the Kingdomes of the world, to the obedience of our Lord, and his Christ, Rev. 11. 15. as also to put downe all other rule and authority, and power, in Civill and Antichristian States, 1 Cor. 15. 24. as also to breake in pieces, and consume that great Image, spoken of by Daniel, Chap. 2. 34, 35, 36. which without doubt is meant, of the powers of Magistrates, and of the present Clergy, so that the Iron, the Clay, the Brasse, the Silver, and Gold, shall be broken in pieces together (viz. All Empires, Kings,

and Princes, with their Antichristian Feet, composed of Divine, and prudentiall materials, which the Antichristian Government consisteth of, as they themselves very well know) yea they shall be so pounded by meanes of this Goverment, as that they shall become like the chaffe of the summer threshing-floores, which the winde carryeth away, so that no place shall be found for them; which being effected, then shall this Government (which most fitly may be compared with that stone spoken of by Daniel, to be cut out of the mount, without hands, and that for these ensuing reasons) became a great mountaine, even to the filling of the whole earth, viz.

1. In that the Government, termed by the name of Anabaptism, is in this Treatice proved to be hewen out of the Mountaine or Rock Christ, viz. that it is the same, with the Apostolicall, or pri∣mative purity.

2. In that there is also a people in this Nation, which are so pealled, and governed.

3. Albeit, it is so extant amongst us, as also hewed out of the Rock aforesaid, &c. yet by reason of its being so long hid in obscurity to the world, viz. 1260. yeares, (during which time, it it hath bin as it were in a Trance) hath now (in its reviving con∣dition) quite forgot, how it hath bin so long preserved, or from whom it hath bin suckered, during its wildernesse condition (as in relation to its succession, from the time it was taken up unto God, and to his Throne, Rev. 12. 5) only this it hath to comfort it (after its so long persecution) that its Geneology is found in the ancient Register, viz. that it is the same Government, practi∣sed by the Apostles in the primative purity.

In all which respects it may very fitly be ••resembled as afore∣said, yea doubtlesse this very description of it, will set an edge of all (that desire to practise, according to the primative purity) to become obedient unto it.

SECT. 3.

NOw when Christ hath by this meanes drawne all the King:* 1.544 domes of the world, unto his Spirituall government, what need will there be of a temporall power and authority? As also when he hath subdued Antichrist, root and branch, what will

become of their power, and maintenance? Yea it is very evident, that they all fall together, for proofe of which; we have had di∣vers instances in this Nation; as of Monks, Friers, Abbots, &c. as also of Arch-Bishops, Bishops, &c. which when the chiefe of them was once taken off, all their Courts, and Offices, fell of themselves. As also for Civil Powers, we have an instance in the late King, and so consequently as soone as the Magistrates of this Nation, shall submit to the goverment of Christ, in his Church, and become members thereof, they will quickly pull downe all Tyranicall, and Arbitrary powers, which shall oppose that Go∣vernment, and untill then we may as well expect a Devill to be∣come a Saint, as for them to destroy their owne powers; and so consequently deprive themselves of the honour, and profit, which redoundeth unto them thereby.

Obj. Whom shall carry on this great worke intended?

Ans. The Saints, for so the Scriptures doth clearly demon∣strate,* 1.545 witnesse the Prophet Daniel Chap. 7. 18. where he saith, that the Saints of the most high God shall take the Kingdome, and possesse it for ever, even for ever and ever. As also ver. 2••. And Judgement was given to the Saints of the most high, and the time came that they possessed the Kingdome. As also ver. 27. where it is also said, that the kingdome, and dominion, and the greatnesse of the kingdome under the whole heaven, shall be given to the people of the Saints of the most high, &c. The Apostle Paul also affirmeth as much, 1 Cor. 6. 2. in these words, Doe ye not know that the Saints shall judge the world. It is also confirmed, Rev. 12. 7. where Mi∣chael and his Angels, are said to fight against the Dragon and his Angels, and shall overcome them, with Rev. 17. 14.

SECT. 4.

Obj. VVHat course shall they take to effect it?

Ans. The same which our Saviour hath prescribed* 1.546 for that very purpose, Rev. 18. 6, 7. viz. by doubling to them double according to their workes, &c.

Obj. The plagues mentioned there are Spirituall, therefore the Saints are not to kill their bodies, with materiall swords, or to dou∣ble to them double killing, and persecution, in that case we are to doe them good.

Ans. That injunction of our Saviour is, to reward them even* 1.547 as they have done to the Saints, viz. in the same nature and qua∣lity, viz. as well by the materiall, as Spirituall sword; their Do∣ctrines ought to be destroyed by the sword of the Spirit, procee∣ding out of the Lambs mouth, Rev. 19. 15. which is, the Word of God, and their persons by the materiall Sword; for we are commanded to double unto them, according to their workes or actions, as in them verses fore-mentioned; he doth not say, double unto her double, according to the corruption of her Do∣ctrine, as to teach them two errours for one, but according to her workes, viz. according to the bloody Massacres, and Perse∣cutions, which they have inflicted upon the Saints; for other∣••ise, I cannot conceive how the Saints shall fulfill the will of Christ, for if it be taken in a Spirituall sence, it must needs b••, by inforcing them to double errors, which I am confident no Chri∣stian will allow of.

Obj. Neither will any Christians allow of the other, as to kill two for one, &c.

Ans. It is evident, that the praise of the Saints, consists in that* 1.548 the Lord hath avenged the blood of the Saints, upon the Anti∣christians, as in chap. 19. 2. where it is said, that the Lord did not only judge the Whore, but also, that he did avenge the blood of his Martyred Saints; so that he will not only judge them, by discovering their notorious Blasphemies, but will also avenge the blood of the Murderers▪ Gen. 9. 6. for he that sheds mans blood, by man shall his blood be shed; so in revenge of the Spi∣rituall wrong offered by them, to the Saints (viz. by their Do∣ctrines) they shall be destroyed by the sword of the Spirit, &c. and, 2. As in relation to the wrongs and injuries they have of∣fered to the persons of the Saints, Christ hath also given a charge to requite them, even with a like temporall punishment, and that in a double nature; which words seeme to be spoken by him, as being full of wrath and indignation against them; yea it is to the same effect, as if he had said, Goe burne and destroy two of them for every one they have kided of your fellow Saints; as also to shew the full resolution, which the Lord hath to destroy them, and their damnable Doctrines.

SECT. 5.

Obj. IF his blood must be shed, who sheedeth mans blood, then the Saints ought to be used accordingly.

Ans. The Command of Christ, as I have formerly shewed you,* 1.549 maketh that lawfull, which otherwise in it selfe is unlawfull, as instance in the Israelites robbing the Aegyptians, the slaughte∣ring of the Cananites, man, woman and child. The Prophet Hosea taking A Strumpet to wife, &c. which being commanded by God was lawfull, yea, and was to be accomplished, and that up∣on paine of punishment. Instance in Sauls ••p••ring of Agag, &c. Therefore this being a Command of Christ, ought also to be ac∣complished.

Obj. They ought first to be called out of Babilon as in the fourth verse before they are to be punished, as in the sixt verse, as also to shew them the heinousnes of their abomination, that they may bee thereby the easier drawne out of her.

Ans. To that purpose I have writ this Treatise, which I am* 1.550 confident will perswade many of her Customers to renounce her, which indeed ought to be dispersed even to Rome it selfe, to the end the Pope himselfe may be put in minde of his pre∣sumptuous Blasphemies; as also (being acquainted with Christs present designe) may be altogether found inexcusable, when the Armies of the Saints shall face him in his owne Palace, and de∣stroy both him and it, with all that appertaine unto them, which withour doubt will shortly come to passe. Let them beware of* 1.551 Nol Crumwels Army, lest Hugh Peter come to preach in Peter's Chaire; if he doe—

Obj. Would you have all the Antichristian Clergy so destroyed; that will not come out of Babilon, by their relinquishing their call, which originally came from him; as the Prelates, Pr••s∣biters, &c.

Ans. We are only to punish according to the Fact, but their Fact is not so great, they being but Merchants, at the second, and third hand; and therefore for them to lose the benefits of their present Trading, and to Confiscate their Wares, will be punishment sufficient, their persons being kept under a sharpe Authority, as in Chapter nineteene, vers. 5.

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Notes

• * 1.1

  Atheisticall opinions.
• * 1.2

  God and Na∣ture compared.
• * 1.3

  Nature Gods instrument.
• * 1.4

  Nature Gods order.
• * 1.5

  The universal world is no∣thing but God ••••prest.
• * 1.6

  Of the Appel∣lations of God.
• * 1.7

  The names of God five waies taken.
• * 1.8

  The names of God of soure so••ts.
• * 1.9

  The peculier name of God.
• * 1.10

  Of his name these.
• * 1.11

  Of his name Jehovah.
• * 1.12

  That Christ is God.
• * 1.13

  How the Holy Ghost dwelt with the Apo∣stles, and not in them.
• * 1.14

  Christ equall with the Father.
• * 1.15

  The Holy Ghost one with the Fa∣ther.
• * 1.16

  How the Fa∣ther is said to be greater then the Son.
• * 1.17

  Of the union of the two Natures.
• * 1.18

  We are to a∣voyd two er∣rors in the uni∣ting of them.
• * 1.19

  Graces of two sorts, finite, and infinite.
• * 1.20

  Of finite Graces.
• * 1.21

  Simile.
• * 1.22

  How these Graces were really and per∣sonally com∣municated un∣to Christs hu∣mane nature.
• * 1.23

  The like touching his Human na∣ture.
• * 1.24

  The Luthre∣ans error.
• * 1.25

  Christ decla∣red to be the Son of God in five respects.
• * 1.26

  Revenge may be taken of some people in charity.
• * 1.27

  The Old Te∣stament not contrary to the New.
• * 1.28

  VVhen God is in computi∣tion, Parents ought to be contemned.
• * 1.29

  God hardneth the heart without any breach of sin.
• * 1.30

  Simile▪
• * 1.31

  The Old Te∣stament and the New com∣pared.
• * 1.32

  The difference betwixt the Old and New Testament.
• * 1.33

  The contrary effects of the Law and the Gospel.
• * 1.34

  The Preface.
• * 1.35

  ••••i••e and co∣ve••o••snesse the chief sup∣p••rters of Popery.
• * 1.36

  What Idolatry ••••.
• * 1.37

  The difference betwixt an Image and a Similitude.
• * 1.38

  Psal. 81. 11. 12 Rom. 1. 23, 24 1 Sam. 7. 3, 4, 5
• * 1.39

  Deut. 16 22. Against Ima∣ges in Chur∣ches.
• * 1.40

  Papists use the Gentiles plea, &c.
• * 1.41

  Images and Idols teachers of lyes.
• * 1.42

  The danger of Images and Idols in pub∣lick places.
• * 1.43

  The Image of Christ a lying Image.
• * 1.44

  Moses could not see Gods effiges.
• * 1.45

  God cannot be seen with corporall eyes.
• * 1.46

  The glorified Saints shall not behold God in his essence.
• * 1.47

  The occasion of evill ought to be removed.
• * 1.48

  We are to ab∣staine from all appearance of evill.
• * 1.49

  How God will be worshipped.
• * 1.50

  Against the invocating of Saints and Angels. Judg. 13 15, 16. Mat. 4. 10. Act 10. 25, 26. & 11, 12. 1 Col. 1 13. & 2. 18. 1 Cor. 3. 5, 6. Heb. 7. 25. & 9. ••••.
• * 1.51

  Angels will not be wor∣shipped.
• * 1.52

  •••• was no An∣gel but Christ that wrestled with Jacob.
• * 1.53

  We ought to confesse our fins only to God. 1 King. 8. 47. Psal. 19. 120. & 33. 5 & 41. 44. Jer. 14. 20. D••n. 9. 15. Mat. 15. 18. 1 Ioh. 1. 9.
• * 1.54

  The Saint•• to whom the Pa∣pists pray, shall be their ac∣cusers.
• * 1.55

  Wherein the Pope is Peters Successor.
• * 1.56

  Mat. ••0. 20.
• * 1.57

  Iob. 15. 10.
• * 1.58

  An equ••ll po∣wer and com∣mission, were g••ven to all the Apostle••▪
• * 1.59

  What it is to binde & loose.
• * 1.60

  All Christs ••l••ck not com∣mitted to Pe∣te••s charge.
• * 1.61

  Superiority doth not goe along with priority.
• * 1.62

  Peter never commanded his fellow Apostles.
• * 1.63

  Frivolous comparisons to prove the Popes supre∣macy.
• * 1.64

  The Papists foundations infirme.
• * 1.65

  The glory and Crown of the Apostles.
• * 1.66

  The Popes subtilty.
• * 1.67

  The Pope ••••rre inferiour to Aaron or Pe∣ter, who erred.
• * 1.68

  The difference betwixt Abso∣lution and Re∣mission of sin••
• * 1.69

  The wicked neither eate or drink the body or blood of Christ.
• * 1.70

  What the Lords Supper is.
• * 1.71

  When Scrip∣ture is to be taken literally, and when spi∣ritually.
• * 1.72

  The Soule cannot 〈◊〉〈◊〉 ••••d wi••h co••po••al•• ••ood.
• * 1.73

  Scripture must be 〈◊〉〈◊〉 st••od 〈◊〉〈◊〉 spirituall sence.
• * 1.74

  The ••••gne cal∣led by the name of the thing signified.
• * 1.75

  H••alth is not to be sought in the signe.
• * 1.76

  Why the name of the thing signified is gi∣ven to the signe.
• * 1.77

  The Body and blood of Christ only eaten and drunk by faith.
• * 1.78

  The body of Christ not in two places at one time.
• * 1.79

  Out of Hell is no redemption.
• * 1.80

  VVhy God is said to be Al∣mighty.
• * 1.81

  Against these grosse opinion of Purgatory, or Limbus Pa∣trum.
• * 1.82

  No other Pur∣gatory but in this life.
• * 1.83

  Purgatory and Absolution invented only to get money.
• * 1.84

  We need not fear the Popes curse any more then Paul did Peter.
• * 1.85

  The fore-sight of obedience, is no cause of the increase of grace.
• * 1.86

  We offend in ou•• bestworks.
• * 1.87

  Good workes is no precedent cause, but a consequent ef¦fect of ele∣ction.
• * 1.88

  A Popish asser∣tion.
• * 1.89

  Faith justifi∣eth not as a work, but as it apprehendeth the righteous∣nesse of Christ.
• * 1.90

  Paul & James reconciled.
• * 1.91

  The faith of beginning.
• * 1.92

  The faith of Miracles.
• * 1.93

  The Histori∣call faith.
• * 1.94

  The justifying faith.
• * 1.95

  The difference of these faith••
• * 1.96

  The Law di∣stinguished.
• * 1.97

  Justifying faith not contained in the Morall Law.
• * 1.98

  They differ in effects.
• * 1.99

  When a man may be assured of his salva∣tion.
• * 1.100

  Sinne is made g••eater or l••sse in respect of the delight which is taken. in sinning.
• * 1.101

  The bl••ssed state of a rege∣nerate man.
• * 1.102

  Rom. 8. 14, 15, 16, 17.
• * 1.103

  The Commna∣dements not in vain though we cannot keep them.
• * 1.104

  Adams slender reason for his excuse.
• * 1.105

  Adams not ea∣ting could not have argued free-will in ••i••.
• * 1.106

  The Soul hath rathers desire to sin, then sin to the Soul.
• * 1.107

  Why God did not restraine Adam from sinning.
• * 1.108

  All man Kinde c••••pable of originall sin.
• * 1.109

  The substance of th•• heart nor evill, but the actions••••i.
• * 1.110

  The death of Infants an evi∣dent demon∣stration of ori∣ginall sinne.
• * 1.111

  The cause of originall sin.
• * 1.112

  The subject of originall sin.
• * 1.113

  The fruits of originall sin.
• * 1.114

  Questions propounded and answered touching Con∣cupisence.
• * 1.115

  Concupisence how evill, and how not evill.]
• * 1.116

  How sin is to be measured.
• * 1.117

  Concupisence is sinne.
• * 1.118

  Popish objecti∣ons touching concupisence answered.
• * 1.119

  O••iginall sin not taken away by Baptisme.
• * 1.120

  Two things to be considered in originall ••••••.
• * 1.121

  Divers infir∣mities in the Virgine Mary.
• * 1.122

  Christ only exempted from originall sin.
• * 1.123

  Ho•• sin•• are veniall and no••
• * 1.124

  The danger of the smallest sin
• * 1.125

  Three degrees in the nature of sinne.
• * 1.126

  All concupi∣sence forbid∣den.
• * 1.127

  Good concu∣pisence of two sorts.
• * 1.128

  Evill concupi∣sence of three sorts.
• * 1.129

  Original sinne enough to condemne us.
• * 1.130

  The distinct••ō of mortall and veniall sinnes.
• * 1.131

  Sin as it is an act, is not al∣wayes evill.
• * 1.132

  Nine things to bee considered in the faulti∣nesse of an action.
• * 1.133

  Sin is both of necessity and voluntary.
• * 1.134

  M••n corrupt both in soule and body.
• * 1.135

  The effects of Nature and Grace.
• * 1.136

  Man of him∣self hath not a right will.
• * 1.137

  A four-fold estate and condition of man.
• * 1.138

  The Law im∣possible to be kept of the re¦generate in re∣spect of that perfect on which God requireth.
• * 1.139

  The difference betwixt the ••••ns of the re¦generate and the unrege∣nerate••.
• * 1.140

  The end and use of the Law
• * 1.141

  The Law▪giver cannot dis∣pence in hu∣man Lawes as to over▪ throw them.
• * 1.142

  Exod. 3. 22. & 22. 35, 36.
• * 1.143

  Though God can dispence the Prelates cann••••▪
• * 1.144

  The Lords day observed for decency and order, and in regard of the Morall precept.
• * 1.145

  Corrections many times rather for the examples of others then for the punish∣ment of sin.
• * 1.146

  The Lord Judgements are not to be limited.
• * 1.147

  The Lord which gave life, may also require it a∣gain at his pleasure.
• * 1.148

  Sinne punish∣ed in a double respect.
• * 1.149

  Mercy exten∣ded in a dou∣ble respect.
• * 1.150

  Mose•• and Eze¦k••el reconciled.
• * 1.151

  How they 〈◊〉〈◊〉 their 〈◊〉〈◊〉.
• * 1.152

  O•• their San¦ctuaries.
• * 1.153

  Of their Pil∣grimage.
• * 1.154

  Of their super∣stitious Wash∣ings.
• * 1.155

  No necessity to tell lyes.
• * 1.156

  Four so••••s of recreations belonging to foure sorts of men.
• * 1.157

  No kind•• o•• lyes tollerable.
• * 1.158

  Objections of l••••s in Scrip∣ture answered.
• * 1.159

  Four reasons why we ought not to l••e.
• * 1.160

  Marriage of M••nisters ••••••••ll.
• * 1.161

  We ought on∣ly to sweare by the name of God.
• * 1.162

  The elect in the world, ••n•• yet not of the world.
• * 1.163

  The elect in the ••••••d, comp••••••d to the ••••ul•• in man.
• * 1.164

  The ••lect 〈◊◊◊〉〈◊◊◊〉, or li••••le world.
• * 1.165

  The motions of th•• minde c••mpared 〈◊〉〈◊〉 the m••∣ions of the world.
• * 1.166

  Christs King∣dome and the world mixed.
• * 1.167

  The elect cannot be cal∣le•• ••ut by preaching to ali Nations▪
• * 1.168

  Christ redee∣med no more then his Fa∣ther gave him.
• * 1.169

  Elect people might be guil∣ty of the Pas∣sion of Christ.
• * 1.170

  The elect take pleasure in sin before their conver∣sion. Rom. 1▪ 32.
• * 1.171

  The word all cannot be meant of every man.
• * 1.172

  Christ distin∣••uish ••h be∣twixt the all ••••••h•• w••••ld, ••••d 〈◊〉〈◊〉 of 〈…〉〈…〉.
• * 1.173

  Gods Justice vindicated and cleared.
• * 1.174

  The 〈◊〉〈◊〉 of our first Parents trans∣gression.
• * 1.175

  What election is in the ge∣nerall.
• * 1.176

  Of particular election.
• * 1.177

  The effects of election and repto••ation.
• * 1.178

  S••mpromes of the sonnes of Sathan.
• * 1.179

  Their prede∣cessor.
• * 1.180

  Their end.
• * 1.181

  Sundry argu∣ments answe∣red touching rejection.
• * 1.182

  God is no way the author of sinne.
• * 1.183

  The qualities and insepara∣ble adjuncts of a hard heart. Reader, exa∣mine thy selfe by these ten Simptomes.
• * 1.184

  Reader▪ exa∣mine thy selfe by these Simptomes.
• * 1.185

  How the hard∣nesse of the heart is effe∣cted.
• * 1.186

  The Lord go∣eth further in the act then by his per∣mission.
• * 1.187

  The Indura∣tion of the heart two wayes taken.
• * 1.188

  Popish obje∣ctions an∣swered.
• * 1.189

  The will of God two-fold.
• * 1.190

  Other opini∣ons touching Gods ••••••d∣••ing the heart.
• * 1.191

  As by way of patience and longsuffering.
• * 1.192

  Simile.
• * 1.193

  Why ••he Lord useth such great patience
• * 1.194

  By withdraw∣ing his grace.
• * 1.195

  H••rdness•• of heart imply∣eth 2 things.
• * 1.196

  All things fall out for the good of them that feare God, and for evill to the wicked.
• * 1.197

  The wicked take occasion by three things to be hardned.
• * 1.198

  The wicked pervert their owne heart.
• * 1.199

  The event oft times ta∣ken for the cause.
• * 1.200

  Simile.
• * 1.201

  Foure things are said to blinde or har∣den the heart.
• * 1.202

  In what re∣spects God is said to work in the action of the hard∣ning the heart••
• * 1.203

  Sin a defect of good, as darknesse of light.
• * 1.204

  Good and evill mo••ions of the heart.
• * 1.205

  How the Lord worketh in them motions
• * 1.206

  Simile.
• * 1.207

  God hardneth the heart without any to••ch of sin.
• * 1.208

  God offereth grace to all.
• * 1.209

  Man in this life may be in the state of damnation.
• * 1.210

  The sin a∣gainst the ho∣ly Ghost un∣pardonable.
• * 1.211

  We ought to st••ive ••o ma••e ••u•• calling and election sure.
• * 1.212

  The Law of Moses of three sor••▪
• * 1.213

  Morall.
• * 1.214

  Ceremoniall.
• * 1.215

  Judiciall.
• * 1.216

  The Morall Law groun∣ded upon the Law of Na∣ture.
• * 1.217

  The validity of Moses Lawes.
• * 1.218

  To what end Ceremonies served.
• * 1.219

  Of the judi∣tiall Law.
• * 1.220

  The severity of the judicial Law to be abated.
• * 1.221

  Example.
• * 1.222

  Example.
• * 1.223

  The diffe∣rence of time to be consi∣dered.
• * 1.224

  The practice of succeeding Churches de∣cline th••m to b•• mitigated.
• * 1.225

  The Morall Law yet in force.
• * 1.226

  Mat. 1. 17.
• * 1.227

  How the Lawes of Mo∣ses are in force and how not.
• * 1.228

  How the Mo∣rall Law is not in force.
• * 1.229

  The difference be••wixt the Law and the Gospel.
• * 1.230

  David did re∣pent of his sin.
• * 1.231

  Peter and o∣thers repented of their fay∣lings.
• * 1.232

  The Lord re∣quireth repen∣tance under the Gospel.
• * 1.233

  An admo••••∣tion.
• * 1.234

  Severall Te∣nents laid downe and answered. Of he obser∣••••••••on of the Lords day.
• * 1.235

  Of commu∣nity.
• * 1.236

  Severall ob∣jects answe∣red touching community.
• * 1.237

  V••less•• Christ be in compo∣sition.
• * 1.238

  The lawful∣nesse of an oath, to which purpose many objections are answered.
• * 1.239

  Severall ob∣jections an∣swered touch∣ing the power of the Civill Magistrate.
• * 1.240

  Severall ob∣jections an∣swered touch∣ing the law∣fulnesse of Warre.
• * 1.241

  Three things required to make a just warre.
• * 1.242

  Severall ob∣jections of the S••••kers a••∣swered.
• * 1.243

  Ephe. 5. 1••▪
• * 1.244

  Joh. 8. 12. & 9. 5. Rom. 22. 5.
• * 1.245

  Mat. 23. 24.
• * 1.246

  2 Cor. 3. 6. 8, 9. Rom. 11 16. Tim. 3. 16, 17
• * 1.247

  Heb. 4. 12 1 Pet. 1, 19
• * 1.248

  A preface to the Prote∣••••ant.
• * 1.249

  Ch••istians the most proper ••itle of the Disciples of C••••••st. Act. 11. 26.
• * 1.250

  Their mistake in the Church▪
• * 1.251

  A diffinition•• of the Church of Christ.
• * 1.252

  Their mistake in the sanctity ••r inherent holinesse they attribute to their Steeple∣houses.
• * 1.253

  What caused the then holi¦nesse in the ground.
• * 1.254

  Against ado∣ring of Chur∣ches.
• * 1.255

  Against their Common Prayer-booke, or Liturgie.
• * 1.256

  The Lords Prayer a form to make our prayers by.
• * 1.257

  The Common Prayer-book the chief cause of the diffe∣rence betwixt us.
• * 1.258

  The deffiniti∣on of Prayer.
• * 1.259

  Two sorts of prayer, mental and vocall.
• * 1.260

  Of mentall P••ayer.
• * 1.261

  O•• Prayer.
• * 1.262

  Two sorts of men, v••z. a. naturall man, and a spirituall man.
• * 1.263

  The naturall mans humour.
• * 1.264

  The d••spera••e resolutions of some Cava∣liers.
• * 1.265

  The Spiritual mans humour in point of Prayer.
• * 1.266

  Of the Spirit of God in prayer.
• * 1.267

  A set ••o••me of Prayer hath not the Spirit of prayer.
• * 1.268

  It is not elo∣quence of words that God rega••deth in p••ayer.
• * 1.269

  Their Liturgy ha••h many tautologies in it.
• * 1.270

  A carnall man tyeth God to one and the same prayer.
• * 1.271

  A p••a••er ••••••m a 〈◊◊〉〈◊◊〉 is no 〈◊〉〈◊〉 then 〈◊〉〈◊〉.
• * 1.272

  How set f••••ms of prayer m••y be used.
• * 1.273

  To read a prayer is redi∣culous, i•• in tended as a prayer in the act of reading.
• * 1.274

  The title common, fitly 〈◊〉〈◊〉 to such praye••s.
• * 1.275

  Against ••ea∣ding o•• Ho∣milier.
• * 1.276

  God will only be worshipped as himselfe hath prescri∣b••d.
• * 1.277

  Of peculiar v••stmen••s used in Gods Ser∣vice.
• * 1.278

  Priestly Gar∣ments abo∣lished.
• * 1.279

  How the Mi∣nisters of Christ ought to be known.
• * 1.280

  Humane in∣ventions doe not edifie.
• * 1.281

  Wherein the comlinesse of the Church doth consist.
• * 1.282

  What dayes ought to be observed, and what not.
• * 1.283

  Of God fa∣thers and God mothers
• * 1.284

  Reasons of the continuance of errours.
• * 1.285

  Of the Crosse in Baptisme.
• * 1.286

  The first use of the Crosse.
• * 1.287

  O•• confirma∣tion and lay∣ing on of hands.
• * 1.288

  Bishops usur∣pers of their office.
• * 1.289

  Bishop and Elder taken for one and the same. Christ do••h not commit the govern¦ment of h••s Church to dumbe Priests
• * 1.290

  The originall of Bishops.
• * 1.291

  The Apostles of Christ did not usurpe authority on one another.
• * 1.292

  The Bishops calling origi∣nally from the Devill, and so consequently those ordained by them.
• * 1.293

  A long and evill custome is not to be followed.
• * 1.294

  Reason•• why they are not called of God.
• * 1.295

  A c••viat to the Pri••st•• of these times.
• * 1.296

  Of buriall of the dead.
• * 1.297

  It mattereth not in respect of the dead, where the bo∣dies are laid.
• * 1.298

  The Jewes practice in burying their dead.
• * 1.299

  Papists the first who bu∣ried their dead in Churches, &c. and their reasons for it.
• * 1.300

  Musick doth n••t edi••i•• the vulgar or illiterate.
• * 1.301

  Church 〈…〉〈…〉 to the 〈◊〉〈◊〉.
• * 1.302

  Wh•••• manner of teaching ought to be observed in the Church.
• * 1.303

  Plaine Ser∣mons the most surest way of teaching.
• * 1.304

  Such preach∣ing practised by the Apo∣stles, and their reasons of it.
• * 1.305

  Musick and Rh••••oticall Sermons very dangerous.
• * 1.306

  Of Marriage.
• * 1.307

  Marriage not cons••crated, to shew the mistery be∣twixt Christ 〈◊〉〈◊〉 his Church
• * 1.308

  Marriage a civill action.
• * 1.309

  Matrimony of two sorts.
• * 1.310

  The manner of celebrating marriage in the Old Te∣stament.
• * 1.311

  The custome of the Coun∣try to be ob∣served in mar∣riage, it being a civil action.
• * 1.312

  Of purificati∣on of women.
• * 1.313

  These ••ovish ••••r••mo••••es declare what these Priests ••re.
• * 1.314

  Why ceremo∣nies ought to be opposed.
• * 1.315

  The Preface.
• * 1.316

  Two heads of the Covenant ••ouching Re∣ligion.
• * 1.317

  The inference drawne from them.
• * 1.318

  The Presbi∣terian Church not truly mo∣deled.
• * 1.319

  All the people of the Nation not fit mem∣bers for the Church of Christ.
• * 1.320

  Christ and his Apostles did distinguish be∣twixt his fl••ck and the world.
• * 1.321

  The Presbite∣rians compa¦red with the Pharis••es in three things.
• * 1.322

  The Cavaliers compared with ••he Saduces.
• * 1.323

  In what re∣spects Belee∣vers ought to seperate from unbeleevers.
• * 1.324

  Gods actions are of two 〈◊〉〈◊〉, generall and particular.
• * 1.325

  With whom we ought to h••ve familia∣r•••••• and so∣ciety.
• * 1.326

  Conditions to ••c observed in Lea••ues and Covenants.
• * 1.327

  There was e∣ver a separa∣tion betwixt Beleevers and unbeleevers, viz. before the Law.
• * 1.328

  Under the Law.
• * 1.329

  U••der the Gospel.
• * 1.330

  Of their mix∣ture in their Government.
• * 1.331

  Christ abhor∣teth such mixtures.
• * 1.332

  Compulsions in Spirituals a breach of the Covenant.
• * 1.333

  Contrary to the practise of the Apostles.
• * 1.334

  Christs King∣dome compa¦red with the Kingdomes of the world.
• * 1.335

  Christs Sub∣jects, in the world, but not of the world.
• * 1.336

  Of the com∣position of man.
• * 1.337

  How a man may be a sub∣ject to Christ and to Satan.
• * 1.338

  Wherefore the Papists fought for K. Charls.
• * 1.339

  Christ 〈…〉〈…〉 m••••••ly Spi∣rituall.
• * 1.340

  Caesars Go∣vernmen•• meerly civill.
• * 1.341

  How farre he ought to act in point of reli∣gion.
• * 1.342

  He cannot compell the inward man.
• * 1.343

  How farre he may prevaile.
• * 1.344

  How farre his power can extend.
• * 1.345

  Obedience forced by the Magistrat•• but slavish.
• * 1.346

  Christ and his Apostles ne∣ver used a compulfitory power.
• * 1.347

  It must be a spiritual power which must work upon the spirituall part of man.
• * 1.348

  Christ never made use of the civill Ma∣gistrates po∣wer.
• * 1.349

  What the A∣postles were to doe where they found men obstinate
• * 1.350

  The event of the Magi∣strates power in matter of Religion.
• * 1.351

  The Presbite∣rians practice rediculous.
• * 1.352

  When compu∣tation is said to be used.
• * 1.353

  How farre 〈◊〉〈◊〉 may deceive.
• * 1.354

  The Mini∣sters they im∣ploy, viz. the Cavalier Priests not fit for such a service.
• * 1.355

  The numerous fry of them which yet re∣maine in that service.
• * 1.356

  Wherefore the Presbiterians imploy Cava∣lier Priests.
• * 1.357

  What hope of good can be expected from them.
• * 1.358

  Cavalier Priests not lawfully cal∣led to their office.
• * 1.359

  Two sorts of calling to the Ministry of the Gospel, viz. immediate and mediate.
• * 1.360

  None called now as were the Apostles.
• * 1.361

  What calling the Cavilear Priests have.
• * 1.362

  Ezek 22. 25. 26. 28. & 34. VVhat sort of people the false Prophets were. Jer. 23. 1, 2, 3.
• * 1.363

  Micha 3. 11. Zeph. 3. 4
• * 1.364

  These sort of people fore∣told by the Apostles.
• * 1.365

  2 Pet. 2. 1, 2, 3
• * 1.366

  2 Pet. 3. 4.
• * 1.367

  Cavalier Priests proved to be such as the Apostle foretold.
• * 1.368

  An evident demonstration of their ••als∣••oods.
• * 1.369

  How they de∣spise the pra∣ctise of the Apostles.
• * 1.370

  The Cavalier Priests re∣proach Christ himselfe.
• * 1.371

  The Antichri∣stian call to the Minist••y ought to be relinquished by all such as have taken it upon them, whatever they be.
• * 1.372

  The calling by the Bishops a delusion.
• * 1.373

  How such Priests may be known who have not the true calling, viz. Such as preach out of envie, or to cause contention.
• * 1.374

  Such as rather desire to shew themselves schollars them edificers.
• * 1.375

  Such as esteem more of the fleece then of the flock.
• * 1.376

  VVhat the Priests of these times preach for.
• * 1.377

  Carnall men cannot give spirituall comfort.
• * 1.378

  N••tionall Priests like ••o fanes of ••ambres.
• * 1.379

  God must ei∣ther co••appe∣rate in the act of preach∣ing or i•• avail∣eth not.
• * 1.380

  The Presbi••e∣rian Clergy guilty of pride
• * 1.381

  1 Instance of their pride.
• * 1.382

  2 Instance.
• * 1.383

  3 Instance.
• * 1.384

  They con∣••m••e that in others which they allow in themselves.
• * 1.385

  Presbitery is Popery though in a lesse de∣gree.
• * 1.386

  The Apostles disclaimed majority one ever another.
• * 1.387

  How the com∣mands of the Gospel are to be under∣stood.
• * 1.388

  Primacy in order cannot be seperate from a prima∣cy in power.
• * 1.389

  They suppress one, to erect a hundred as ill, or worse.
• * 1.390

  Against their exaction of Tithes under the Gospel.
• * 1.391

  Exaction of Tithes a breach of the Covenant.
• * 1.392

  The Apostles not covitous of money.
• * 1.393

  Tithes no m••ne payable now, then Sacrifice is to be offered.
• * 1.394

  Let them pra∣cti••e 〈◊〉〈◊〉 of be••sts, 〈◊〉〈◊〉 they h••ve done th•• soules of me••
• * 1.395

  The Apostles maint••ined by a free be∣nevolence.
• * 1.396

  Such as plead 〈◊〉〈◊〉 privi∣ledges 〈◊〉〈◊〉 to be of his ••••mper.
• * 1.397

  The Apostle Paul very 〈◊〉〈◊〉 full of his 〈◊◊〉〈◊◊〉.
• * 1.398

  Ti••hes no•• ••f necessity.
• * 1.399

  There will be a sutablenesse betwix•• the f••••ck of Christ and the true Pastors of it.
• * 1.400

  The Pieface.
• * 1.401

  Foure ingre∣dients to cu••e the Churches malady.
• * 1.402

  Of what qua∣lity the mini∣sters ought to be.
• * 1.403

  The practise•• of the Apostles ought to be our patterne to imitate.
• * 1.404

  Those few that are me•••• for employ∣ment ought to be imployed, and no ••the••.
• * 1.405

  Faith and re¦pentance the instru•••••••••• to fi•• us ••o▪ th•• building.
• * 1.406

  The H••p••cri∣cy o•• ••h•• ••at•• builders▪
• * 1.407

  Presbitery ought to 〈◊〉〈◊〉 no more coun¦tenanc••d then Prelacy.
• * 1.408

  Antiquity how a sure mark of the truth, and how not.
• * 1.409

  〈◊〉〈◊〉 be¦••or•• ••h•• L••••
• * 1.410

  Under ••••e Gosp••l.
• * 1.411

  Ma••. 15. 8 9.
• * 1.412

  But one step betwix•• Pres∣b••••ery and Papacy
• * 1.413

  O•• simple ig∣norance.
• * 1.414

  M••n mig•••• he sa••ed formerly by such means ••s 〈◊◊〉〈◊◊〉 co••dem••••.
• * 1.415

  O•• 〈…〉〈…〉.
• * 1.416

  〈◊〉〈◊〉 no••••∣••n▪ 〈◊〉〈◊〉 kn••w∣•••••• 〈…〉〈…〉
• * 1.417

  Christs way of gath••••i••g Churches.
• * 1.418

  Doctrine an•• faith ought to goe before baptisme.
• * 1.419

  Against in∣fants Bap∣tisme.
• * 1.420

  The folly of baptizing in∣fants.
• * 1.421

  Godly Pa∣rents may have wicked children.
• * 1.422

  We are not of Abrahams seed untill we have Abra∣hams faith.
• * 1.423

  We assume a greater privi∣ledge in Gods Covenant to Abraham then did the J••wes.
• * 1.424

  The Church cannot be as∣su••ed that this or tha•• Infant ••ath faith.
• * 1.425

  Three argu∣ments against Infants Bap∣tisms.
• * 1.426

  Receivers of Sacraments ought to he capable of them.
• * 1.427

  Charity to∣wards in••an••s hath 〈◊〉〈◊〉 the Chu••ch.
• * 1.428

  We ough•• to be mo•••• Wa•••• se••••••g the A∣post••es were mistaken.
• * 1.429

  The fruit of baptizing Infants.
• * 1.430

  The Kingdom of God con∣sisteth not of young infants
• * 1.431

  No feadrall holinesse in Infants.
• * 1.432

  No holinesse incorporated into the wo∣man by the man, &c.
• * 1.433

  Infants though not baptized may be saved.
• * 1.434

  Beleeving Pa∣••en••s may be comforted in ••••eir children▪
• * 1.435

  The bapti∣zing of In∣fants doe make Parents ca••el••sse, and their children refracto••y.
• * 1.436

  Men ••ught to be bap••••zed before admit∣tance as mem∣bers of the Church.
• * 1.437

  Circumcision compared with baptisme
• * 1.438

  Circumcision a 〈◊〉〈◊〉 ••o Bapti••me.
• * 1.439

  Externall cir∣cumcision a t••p•• ••f the internall.
• * 1.440

  Circumcision no more the same with Baptisme then he Pasc••all L••mb•• with Christ.
• * 1.441

  How Baptism and Circumci∣sion agree.
• * 1.442

  What a Sacra∣ment ••••.
• * 1.443

  The office of a Sacrament.
• * 1.444

  What the word Sacra∣ment imports.
• * 1.445

  Gen. ••. 22. Gen 9 13, 14, &c.
• * 1.446

  Sacraments kn•••• men to∣gether.
• * 1.447

  How the Sa∣craments have been abused.
• * 1.448

  Sacraments given for a double use.
• * 1.449

  Why the Apo∣stles were sa¦tisfied with th•• 〈…〉〈…〉 ••••ssion, &c.
• * 1.450

  Baptisms hath attained its ••••owth by many degrees.
• * 1.451

  Why the Holy Ghost was gi¦ven in to that power to the Apostles at the ••east of Pen••icost▪
• * 1.452

  VVhy mira∣cles were p••••¦mitted.
• * 1.453

  Baptisme ad∣mi••i••••red without the donation of the Holy Ghost.
• * 1.454

  The Holy Ghost sel∣dome given at the time of Baptisme.
• * 1.455

  VVhy the Apostles bap∣tized in the name of the Lord Jesus.
• * 1.456

  The diffe∣rence betwixt Christs Bap∣tisme and that of Johns.
• * 1.457

  Christ com∣manded not his Apostles to give the H••ly Ghost with bapism, mo••e then wi••h preach¦ing.
• * 1.458

  Such might Baptize that should no••, or at the least did not give the Holy Ghost with it.
• * 1.459

  Christs Bap∣tisme a bap∣tisme by wa∣ter.
• * 1.460

  The present Brethren too rigged in the act of Bap∣tisme.
• * 1.461

  Such as were formerly bap∣••ised wi••h the H••ly Ghost and with ••••••••, af••••••▪ a••d bap∣tized with water bap∣tisme.
• * 1.462

  Our Saviour thought it no disgrace to be baptized of Iohn in Iordan.
• * 1.463

  Probable some were twice baptized af∣ter Circum∣cision.
• * 1.464

  Such as refus•• to be b••ptized according ••o the Apostles institution refuse Christ.
• * 1.465

  The Lord hath with much patience borne wi••h the omission of Baptisme, in our wilder∣nes condition.
• * 1.466

  The Church of Christ hath retained the purity of bap∣tisme by suc∣cession.
• * 1.467

  There hath not been a totall aposta∣cie.
• * 1.468

  The Churches of Christ in England re¦ceived their rise from other Churches.
• * 1.469

  The Anabap∣tisticall church so called pro∣ved to be the true Church.
• * 1.470

  Rev. 12 5, 6.
• * 1.471

  Michael the now Angel of the Church of Christ Rev. 12 7, 8, 9
• * 1.472

  The fourth Ingredient.
• * 1.473

  By whom the Church ough•• to be gover∣ned.
• * 1.474

  What the Church is.
• * 1.475

  What a Be∣leever is.
• * 1.476

  How a church may be divi∣ded int•• parts, and yet conti∣nue a church.
• * 1.477

  Christ le••t the govern∣ment of his Church to the reall body thereof.
• * 1.478

  That which was written to ••h•• whole Church, doth ••el••ng to the whole Church to effect.
• * 1.479

  He is no Inde∣pendant that doth depend upon the Scriptures.
• * 1.480

  No such termes as Classical, Pro∣vinciall, or Nationall Si∣nods found in Scriptures.
• * 1.481

  The Breth••en had a joynt interest and concurrency in all matters concerning the Church.
• * 1.482

  No priority amongst the Apostles.
• * 1.483

  What it is to depend upon one another.
• * 1.484

  The Scrip∣tures must be the Vmpire when all is done.
• * 1.485

  The Bereans commended by the Apostles for compa••••••g their Doctrin with the Scripture.
• * 1.486

  One Church may advise with another.
• * 1.487

  The Church at Antioch did not depend on that a•• Jerusalem.
• * 1.488

  Authority ought not to ••e obeyed in unlawfull ••hings.
• * 1.489

  Paul did not depend on Peter.
• * 1.490

  What a De∣pendant is.
• * 1.491

  The diffe∣rence betw••xt the Presbite∣rian and Inde∣pendant.
• * 1.492

  We may as lawfully re∣taine Arch-Bishops, &c. as Classicall, Provinciall, and Nationall Sinods.
• * 1.493

  Presbitery double refi∣ned Popery.
• * 1.494

  What ought to be done in case of error in the Church.
• * 1.495

  Heresie will advantage Gods glory.
• * 1.496

  The Apostles used no cum∣pulsive course to any.
• * 1.497

  The Apostle writ his Epi∣stles to there∣all bodies of Churches.
• * 1.498

  The meanest member of Christ ought not to be de∣prived of his Christian liberty.
• * 1.499

  The Presbite∣rians wilfully exclude them selves of the liberty which Christ hath afforded.
• * 1.500

  Paul and Bar∣nabas sent to the reall Church of Antioch.
• * 1.501

  The reall Church had power to chuse Deacons
• * 1.502

  How the A∣postle had a preheminence above others.
• * 1.503

  The reall Bo∣dy of the Church had an interest & concurrence in all things appertaining to the 〈◊〉〈◊〉.
• * 1.504

  None now e∣quall in power with the A∣postles.
• * 1.505

  Vid▪ fol. ••.
• * 1.506

  Vid. fol. 7••▪
• * 1.507

  Vi••, fol. 8.
• * 1.508

  The Church hath power to chu••e its Pastors.
• * 1.509

  The reall Church chose Matthias to be an Apostle.
• * 1.510

  Women m••y proph••sie if so gifted.
• * 1.511

  Gif••s of Pro∣phesie a••e gi∣ven to ••di•••••• the Church.
• * 1.512

  Wherein the Apostle injoy∣ne•• women sil••••ce in the Church.
• * 1.513

  The reall Church hath power os Ju∣dicature.
• * 1.514

  The Civill Magistrate hath nothing to doe in Church go∣vernment.
• * 1.515

  The chiefe actions, which concerne the Church.
• * 1.516

  It is not re∣quisite that every member of a Church meet upon e∣very occasion.
• * 1.517

  Part of the Church may decide con∣troversies.
• * 1.518

  Two remedie appointed by Christ for the ease of the Church.
• * 1.519

  •• c••v••at t•• he Church.
• * 1.520

  1. Remedy.
• * 1.521

  2. Remedy.
• * 1.522

  Law businesse may be deci∣ded in he Church.
• * 1.523

  Few triviall businesses trouble the Church.
• * 1.524

  What judge∣ment doe you read them Co∣rinthians had in La••?
• * 1.525

  The Apostles reproofe to the Corinthi∣ans for not deciding Con∣troversies.
• * 1.526

  But one per∣fect rule of worship.
• * 1.527

  Scribes and Pharisees, live¦ly emblemes of our Priests, and Lawyers.
• * 1.528

  The fruits of abused learn∣ing.
• * 1.529

  Gods princi∣ple and path.
• * 1.530

  The worlds principle.
• * 1.531

  The practice of our A•• be∣••i••n blades.
• * 1.532

  Wherein the Ma••istra••e is c••ncerned.
• * 1.533

  How Church ••usine••••ss•• may be concluded.
• * 1.534

  An example of the Apostles for deci••ing controversi••s
• * 1.535

  Who ought 〈…〉〈…〉 made use of in Church 〈◊〉〈◊〉.
• * 1.536

  Who ought to 〈◊〉〈◊〉 in the▪ ••hurc••.
• * 1.537

  Wherefore the Apostle ex∣horteth to prophesie.
• * 1.538

  It is dange∣rous medling ••ith edge tooles.
• * 1.539

  How spirituall 〈◊〉〈◊〉 a••e to be ••••actised.
• * 1.540

  The worke ought to be carried on though the Magistrate oppose it.
• * 1.541

  The duty of Magistrates.
• * 1.542

  The office of Magistrates to be desolved.
• * 1.543

  By what meanes the po••er of the civill Magi∣strate shall cease.
• * 1.544

  VVhen there will be no need of the Civill Ma∣gistrate.
• * 1.545

  By whom the designe must be c••r••••ed on.
• * 1.546

  How 〈◊〉〈◊〉 sh••ll be effected.
• * 1.547

  Antichrist is to be rewar∣ded with a double punish∣ment.
• * 1.548

  Wherein the praise of the Saints consist
• * 1.549

  Christs com∣mand maketh the lawfull, which i•• it s••l••e 〈◊〉〈◊〉 un∣lawfull.
• * 1.550

  To what pur∣pose this Treatise was written.
• * 1.551

  Let Rome be∣ware 〈◊〉〈◊〉 Hugh Peter's.